坐禪三昧經 1.87

1.87

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).