[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋淨土群疑論](https://indike.org/pramana/in.bauddha.taisho.1960) › 2.11 # 釋淨土群疑論 2.11 釋淨土群疑論 2.11 - **Language:** Classical Chinese ### [2.11](https://indike.org/pramana/in.bauddha.taisho.1960.2.11) 釋曰：依諸大乘微妙經典，咸言名字虛假無有定實，故經言「文字性離，無有文字」。又言「名義互為客，菩薩應尋思。」然即寂默無言、湛然宴坐，即拘隣無得道之望、須跋靡證果之辰。唯能所說殊，不可談食得飽；終名有詮表，而因言會理。因言會理故，指月之譬興焉；名字性空故，捨船之喻作矣。佛以愚夫執著，緣名生惑，或愛或恚具造愆非，罵我讚我起生起殺，具十惡業、顛墜三塗，故破彼惑情，言文字虛假。縱令讚毀，何榮辱汝身？若言因讚即榮華汝身、毀謗即損汝形質，亦應說食得飽、言火焚軀。雖終日口談味珍，不免飢虛之困；竟夕說於炬火，莫見焚身之殃。故知名字體虛，本無真實。凡夫莫悟，浪起愛憎，諍名於朝，沈淪惡道。若言名字無用、不能詮諸法體，亦應喚水火來、命男女至。彼即一一呼召，無有參差，故知筌蹄不空，魚兔斯得。故使梵王啟請轉正法輪，大聖應機弘宣妙旨，三藏奧旨煥爛於龍宮，十二部經照彰於鷲嶺，人天凡聖咸稟至言，五道四生並遵遺訓，聽聞讀誦利益弘深。稱念佛名往生淨土，亦不得唯言名字虛假不有詮說者也。 > I explain: Relying on the subtle and profound Mahāyāna scriptures, they all say that names are provisional and unreal, lacking any fixed reality. Therefore, a sūtra says: 'The nature of words is detached \[from reality\]; there are no words.' It also says: 'Names and referents are guests to each other; the bodhisattva should reflect on this.' However, if one were merely silent without words and serenely sat in meditation, then Kauṇḍinya would have had no hope of attaining the Way, and Subhadra would have had no occasion to realize the fruit. It is only because the speaker and what is spoken are distinct that one cannot get full by merely talking about food. Yet in the end, names do convey expressions, and through words one accords with the principle. Because one accords with the principle through words, the metaphor of pointing at the moon arose. Because the nature of names is empty, the parable of abandoning the raft was made. Because foolish persons cling \[to words\] and give rise to delusion on account of names—producing offenses and errors in either love or anger, generating thoughts of life or slaughter over being reviled or praised, completing the ten unwholesome actions, and tumbling down into the three wretched destinies—the Buddha refuted their deluded attachments by saying that words are provisional and unreal. Even if people praise or defame you, how could that honor or disgrace your person? If one were to say that because of praise your person is graced with glory, or that defamation injures your physical form, then one ought also to be filled by talking of food, or have one's body burned by speaking of fire. Although one speaks of delicacies with the mouth all day, one does not escape the distress of hunger and emptiness; though one talks of torches through the night, one does not see the calamity of one's body being burned. Thus we know that the essence of names is empty, originally lacking reality. Ordinary persons, failing to awaken, recklessly give rise to love and hatred, disputing over reputations at court, and sinking into the evil paths. If one were to say that names are useless and cannot express the essence of phenomena, then should one call for water or fire, or summon a man or woman, they are each and every one summoned without any error. Hence we know that the fish trap and hare snare are not in vain, and the fish and hare are thus obtained. It is for this reason that King Brahmā requested the turning of the wheel of the True Dharma, the Great Sage responded to capacities to widely proclaim the subtle purport, the profound import of the Tripiṭaka shone brightly in the Dragon Palace, the twelve divisions of the scriptures were illuminated on Vulture Peak, humans, devas, ordinary beings, and sages all received his supreme words, and those of the five destinies and four modes of birth all complied with his bequeathed instructions, so that hearing, reading, and reciting them brings vast and profound benefit. As for reciting the Buddha's name to attain rebirth in the Pure Land, one must also not say merely that names are provisional and unreal and do not convey anything. > — English (machine translation) (machine translation) - [Previous: 2.10](https://indike.org/pramana/in.bauddha.taisho.1960.2.10) - [Next: 2.12](https://indike.org/pramana/in.bauddha.taisho.1960.2.12) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1960.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1960~en-mt.2.11) — English, machine translation ## Linked texts (1) - [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017.1.43) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1960.2.11](https://indike.org/pramana/in.bauddha.taisho.1960.2.11) · Pramāṇa