坐禪三昧經 1.87

1.87

佛身如是，感發無量，專心念佛，不令外念；外念諸緣，攝之令還。如是不亂，是時便得見一佛、二佛乃至十方無量世界諸佛色身，以心想故皆得見之，既得見佛又聞說法言。或自請問，佛為說法解諸疑網。既得佛念，當復念佛功德法身，無量大慧，無崖底智，不可計德。多陀阿伽度（多陀秦言如。阿伽度言解，亦言實語，又言諸餘聖人安隱道來佛如是來；復次更不來後有中也）　阿犁（魯迷反）呵（阿犁秦言賊。呵言殺。佛以忍辱為鎧、精進為堅牢、禪定為弓、智慧為箭，殺憍慢等賊，故名殺賊）　三藐（無灼反）三佛陀（三藐秦言真實。三佛陀言一切覺。覺苦因習、涅槃因道，正解見四實不可轉，了盡無餘，故言真實覺一切）　鞞伽（除夜反）遮羅那（鞞伽秦言明。遮羅那言善行。明三明也，行清淨之行，以之獨成無師大覺，故言明善行也）三般那（秦言滿成）　宿伽陀（秦言善解，亦名善自得，又言善說無患）　路伽憊（皮拜反）（路伽秦言智。智者知世因知盡道，故名世智。世智知世也）　阿耨多羅（秦言無上。善法聖智示導一切，大德無量，梵魔眾聖莫有及者，何況能過佛尊德大？故言無上）　富樓沙曇藐（富樓沙秦言大丈夫。曇藐言可言、可化丈夫、調御師。佛以大慈大悲大智故，有時軟美語、有時苦切語，或以親教，以此調御令不失道，故名佛為可化丈夫、調御師法也）　舍（賒音）多（都餓反）提婆魔㝹舍喃（奴甘反）（秦言天人師。盡能解脫一切人煩惱，常住不退上法）　佛婆伽婆（過去未來現在，行不行知行盡不盡，一切諸法菩提樹下一切了了知，故名佛婆伽婆。言：有大名聲。復次婆名女根。婆名吐。永棄女根，故女根吐也）。

The Buddha's body being such, inspiring boundless [awe], one concentrates one's mind on recollecting the Buddha, not letting external thoughts arise; whenever external conditions cause thoughts, one gathers them and brings them back. Unperturbed in this way, one then attains the vision of one Buddha, two Buddhas, and even the physical bodies of all Buddhas in the immeasurable worlds of the ten directions. Because of mental visualization, one is able to see them all. Having seen the Buddhas, one also hears them expounding the Dharma. Or one may ask questions oneself, and the Buddhas preach the Dharma for one, untangling the webs of doubt. Having attained the recollection of the Buddha, one should further recollect the Buddha's qualities and Dharma-body: immeasurable great wisdom, knowledge without bounds, and incalculable virtues: Tathāgata (tathāgata: tathā in Qin means 'thus'; āgata means 'understood', also 'true speech', and also that just as other noble ones have come along the path of peace, the Buddha has come thus; furthermore, he will never come into future existence again); arhat (arhat: ari in Qin means 'enemy'; hat means 'to slay'. The Buddha takes patience as his armor, vigor as his firm fortress, dhyāna as his bow, and wisdom as his arrows, slaying the enemies of arrogance and so forth; hence he is called 'Slayer of the Enemy'); samyaksaṃbuddha (samyaksaṃbuddha: samyak in Qin means 'true and actual'; saṃbuddha means 'fully enlightened'. Enlightened to suffering and its cause, origination, and to nirvāṇa and its cause, the path, he correctly understands and sees the four truths as irreversible, knowing them exhaustively without remainder; hence he is called 'Truly and Completely Enlightened'); vidyācaraṇasaṃpanna (vidyācaraṇasaṃpanna: vidyā in Qin means 'clear knowledge'; caraṇa means 'good conduct'. Clear knowledge refers to the three clear knowledges; conduct refers to pure conduct, by which he alone accomplished the great teacherless awakening; hence 'perfect in clear knowledge and good conduct'; saṃpanna in Qin means 'fully accomplished'); sugata (sugata: in Qin 'well understood', also named 'having well attained by oneself', and also 'well spoken without fault'); lokavid (lokavid: loka in Qin means 'world'; vid means 'knowledge'. A person of knowledge knows the causes of the world and knows the path to their cessation, hence he is called 'knower of the world'. The knower of the world knows the world); anuttara (anuttara: in Qin 'unsurpassed'. Showing and guiding all with wholesome dharmas and noble wisdom, his boundless great virtue is such that among Brahmā, Māra, and the multitude of noble ones none can reach him, let alone surpass the Buddha's venerated greatness; hence he is called 'unsurpassed'); puruṣadamyasārathi (puruṣadamyasārathi: puruṣa in Qin means 'great man'; damya means 'tamable, transformable man'; sārathi means 'charioteer'. Because the Buddha has great loving-kindness, great compassion, and great wisdom, at times he uses gentle and pleasant words, at times sharp and painful words, or he gives personal instructions, by which he tames and guides them so they do not lose the path; hence the Buddha is called 'the guide who tames transformable men'); śāstā devamanuṣyāṇām (śāstā devamanuṣyāṇām: in Qin 'teacher of gods and humans'. He is fully able to liberate all humans from afflictions, constantly abiding in the supreme, non-retrogressing Dharma); buddha-bhagavat (past, future, and present, actions and non-actions, knowing all courses of action exhaustively or not exhaustively, he clearly and completely knows all dharmas under the Bodhi tree; hence he is called buddha-bhagavat. It means: 'possessing great fame'. Furthermore, bha means 'female organ'; ga means 'to vomit'. Having abandoned the female organ forever, the female organ is vomited out).