廣弘明集 13.143

13.143

內箴曰。夫名無得物。蓋謂實賓。豈以順世假談格玄聖之優劣。夫荀家以首名質。仲氏將山製名。山高於丘。仲仁未弘夫子。首總於耳。荀德不逮老聃。能儒之名。何容遂卑周孔。然釋迦之號。義含多種。遍能貫於萬德。不可以仁偏訓通。仁絕於四句。安得將能定飜述者。事不得已。強復存其舊號耳。又言。道家舊有正遍知。道與菩提不異者。信是正教流後偽竊此名。覈實尋源豈得斯號。夫上法高勝道義清通。正實翻邪真由反偽。今符書呪詛不可謂正。薰蕕混雜不可謂真（道士畏鬼章符云。左佩太極章。右帶昆吾鐵指日。即停輝擬鬼千里血造黃神越章殺鬼。又造赤章法亦殺人）守雌羨下非名為上（老云。莫若守雌。又云。道性近水）鉗口膠目安得稱道（莊子云。膠離朱之目鉗楊墨之口）猶春鳥轉哢。或似於歌。鳥無能歌之實。秋蟲蠧木或近於字。蟲闕解字之真。名實斯濫蓋此之謂也。又疑菩薩不翻。茲謬益甚。書云上聖達於鴻螟。皆有蟲稱。經言。多足二足如來最尊。然蜫蟄通於含靈。眾生豈越凡聖。大心之稱非為下劣。子雖洗垢求疵。無損南威之麗。捧心斆疾。未變西施之妍。當更為爾陳其指掌。釋迦是佛顯名。菩提是法尊稱。菩薩為僧導首。三寶勝號。譯人存其本名。非如朱門玉柱之讖。陽父陰母之謠（黃書云。開命門抱真人嬰迴龍虎戴三五七九天羅地網開朱門進玉柱陽思陰母白如玉陰思陽父手摩捉）號馬屎為靈薪。呼口唾為玉液（呼叩齒為天鼓。咽唾為醴泉。馬屎為靈薪老鼠為玉璞出上清經）事鄙而怯彰。辭穢而難顯。猶靈鳳以容德希覩。鼢鼠以醜懼潛形。雖隱質事同嗤妍異矣。冥焉不知。爾盲七也。

The Inner Admonition says: Names do not capture things; they are merely guests of reality. How could one use provisional terms suited to the worldly to gauge the superiority or inferiority of profound sages? In the Xun family, the head was used to name a physical form; the Zhong family took a mountain to make a name. A mountain is higher than a mound, yet Zhongren did not magnify the Master; the head encompasses the ears, yet the virtue of Xun did not reach Lao Dan. How could the name 'Nengru' ever be inferior to the Duke of Zhou and Confucius? Moreover, the appellation 'Śākya' contains manifold meanings: 'all-capable' pervades ten thousand virtues and cannot be comprehensively translated by the partial sense of 'benevolence' (*ren*); 'benevolence' is cut off from the four propositions—how could one definitively render it with 'capability'? The translators, having no alternative, were compelled to preserve its old title. Furthermore, you say that Daoism originally had 'correct and universal knowledge' and that the Way is no different from *bodhi*. In truth, after the true teaching spread, [Daoists] falsely plagiarized this title. Investigating the facts and tracing the origin, how could they have had this name? The supreme Dharma is lofty and superior; the principle of the Way is pure and thorough. The correct and real overcomes the heterodox; the true arises from inverting the false. Now, talismans and incantations cannot be called 'correct'; the mingling of fragrant thoroughwort and stinking weed cannot be called 'true' (The Daoist *Talisman for Fearing Ghosts* says: 'Gird the Supreme Ultimate chapter on the left, wear the Kunwu iron on the right; pointing at the sun, its radiance halts; aiming at ghosts, blood flows for a thousand miles. They made the Yellow God Yue seal to kill ghosts, and also made the Red Seal method which also kills people'). Keeping to the feminine and coveting the lower position is not termed 'supreme' (Laozi says: 'Nothing is better than keeping to the feminine.' He also says: 'The nature of the Way is close to water'). Gluing the eyes and clamping the mouth—how could that be called the 'Way'? (Zhuangzi says: 'Glue the eyes of Li Zhu; clamp the mouths of Yang Zhu and Mozi'). It is like a spring bird warbling, which may resemble a song, yet the bird lacks the reality of being able to sing; or autumn insects boring wood, which may come close to characters, yet the insects lack the reality of understanding characters. This is what is meant by such confusion of name and reality. Again, you suspect why *bodhisattva* was not translated; this error is even greater. The *Documents* say that superior sages reach to vast floods and insects—all have designations of creepy-crawlies. The scripture says that among many-footed and two-footed beings, the Tathāgata is most honored. Since insects and hibernating creatures encompass sentient beings, how could living beings exclude ordinary people and sages? The designation of 'great mind' is by no means low and inferior. Though you wash off dirt to seek a blemish, it does not impair the beauty of Nanwei; though one clutches the heart imitating illness, it does not alter the loveliness of Xishi. I shall now lay it out in plain view for you: 'Śākya' is the Buddha's manifest name; 'bodhi' is the Dharma's revered title; 'bodhisattva' is the Saṅgha's guiding leader. These are the supreme titles of the three jewels, and the translators preserved their original names. They are not like the omens of the 'vermilion door and jade pillar' or the ballads of the 'yang father and yin mother' (The *Huangshu* says: 'Open the gate of destiny, embrace the infant of the true person; circle the dragon and tiger, wear the three, five, seven, and nine; heavenly net and earthly snare; open the vermilion door, insert the jade pillar; the yang contemplates the yin mother white as jade, the yin contemplates the yang father, touching and stroking with hands'). They designate horse dung as 'spiritual firewood', and call mouth saliva 'jade liquid' (Striking the teeth is called the 'heavenly drum'; swallowing saliva is 'sweet spring water'; horse dung is 'spiritual firewood'; old rats are 'unpolished jade'; these come from the *Shangqing* scriptures). Their matters are vulgar so they fear showing them; their diction is foul so it is difficult to reveal. It is like the spiritual phoenix whose virtuous form is rarely seen, whereas the mole, ugly and fearful, hides its shape. Although the concealment of their substances appears the same, the ugly and the beautiful are vastly different. In your darkness you do not know this. This is your seventh blindness.