釋氏要覽 2.226

2.226

佛之小字也。本行經云。淨飯王云。太子生後。諸事皆成。宜字薩婆頞他悉陀（華言一切義成或云悉達多。此云財成）又諸釋稱立性憍慢多言。及見太子悉皆默然。王云宜名牟尼（此云寂默）又一日抱太子。謁釋迦增長大天神。廟神石為像。即起禮太子足。王曰。我子於天神中更為尊勝。宜名天中天（此並約事而言也）○古譯經。有稱佛名大仙者。此與天仙不同。般若燈論云。聲聞菩薩等亦名仙佛於中最尊上故。已有一切波羅蜜多。功德善根。彼岸故名大仙○又大毘婆沙論。稱佛為真人者。謂佛既受人異熟相續證真實法故名真人○又本行集經稱佛為龍者。謂世間有愛皆遠之。繫縛解脫。諸漏已盡名龍。故云那伽。常在定無有不定時（梵音那伽。此云龍非是世間業報龍。蓋取自在變化無礙義梵）右佛寶訖。

This is the personal childhood name of the Buddha. The Benxing jing states: King Śuddhodana said, 'After the crown prince was born, all matters were accomplished. He should be named Sarvārthasiddha' (in Chinese, 'accomplishment of all aims'; or called Siddhārtha, here meaning 'accomplishment of wealth'). Furthermore, the various Śākyas were said to be haughty and talkative by nature, yet upon seeing the crown prince they were all silent; the king said, 'He should be named Muni' (here meaning 'silent one'). Furthermore, one day he held the crown prince to visit the great deva-deity Śākya-vardhana; the shrine deity was an image carved of stone, but it immediately rose and bowed at the crown prince's feet. The king said, 'My son is even more venerable and supreme among the deva-deities; he should be named Deva of Devas' (these are all named according to events). In ancient translations of sūtras, there are instances of calling the Buddha the Great Seer (mahārṣi); this is different from celestial seers. The Prajñāpradīpa-śāstra states: 'Śrāvakas, bodhisattvas, and others are also called seers, but the Buddha is the most venerable and supreme among them; because he has already reached the other shore of all pāramitās, merits, and wholesome roots, he is named the Great Seer.' Furthermore, the Mahāvibhāṣā-śāstra calls the Buddha a 'True Person' (zhenren), meaning that since the Buddha has assumed a human maturation-continuity and realized the true and real Dharma, he is named a True Person. Furthermore, the Benxing ji jing calls the Buddha a 'Nāga' (dragon), meaning that he keeps far from worldly craving and existence, is liberated from bonds, and his taints are fully exhausted, hence he is called a nāga. Therefore it is said: 'The Nāga is always in absorption (samādhi); there is no time when he is not in absorption' (in Sanskrit, nāga, translated here as dragon, is not a dragon of worldly karmic retribution, but rather takes the meaning of sovereign, transformative, and unimpeded; Sanskrit [etymology]). The above concludes the Buddha Jewel.