[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) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 27.33 # 廣弘明集 27.33 廣弘明集 27.33 - **Language:** Classical Chinese ### [27.33](https://indike.org/pramana/in.bauddha.taisho.2103.27.33) 九十六種道而佛道為最上勝者。非無其義。夫立名所以表德。非德無以顯名。有名未必具德。有德名非虛唱。是知名有真假。德有虛實。豈可道俗混同竊名假實而不辨析者乎。今覩殊教異軌分衢舛迹。未嘗不有其名而闕其德。不無其稱而求其用。是知有名無德者外道也。有德有名者佛道也。譬若濟海託舟踐途寄足。故經云。直心是道場。無虛假故。發行是道場。能辨事故。如是四弘六度俱稱道場。藉如此之勝因。獲若斯之妙果。所以解脫去其累般若窮其照。相好表其容法身顯其德。語其至仁則三念齊想。言其自在則無畏獨步。談其累功則十力為用。仰其妙極則不共之法神通方便無量法門。洞達三世了照萬有。卓然明顯英聖超群。故號如來十號具足。既自覺於生死昏夜。又復起於未覺悟者。斯可謂有其名德無不苞。具其美德無不備。故知形端則影直。聲雅則響和。未見貌醜鑒鏡有悅目之華。體矬照水發溢群之觀。書云。不登山無以知天之高。不測水無以知地之厚也。凡如斯之異學。皆漏於佛之大道矣。故經云。世間亦有常樂我淨。出世亦有常樂我淨。世間者有名無義。出世者有名有義。故六師結誓經。問佛名德。佛答云。 > That among the ninety-six paths the Buddha's path is the most supreme and excellent is not without justification. Establishing a name is that by which virtue is expressed; without virtue, there is no way to manifest a name. Having a name does not necessarily mean possessing virtue, but where there is virtue, the name is not proclaimed in vain. From this we know that names may be true or false, and virtue may be empty or real. How could monastics and laypeople be conflated, misappropriating names and counterfeiting reality, without discerning and distinguishing them? Looking now at the different teachings and disparate codes, with diverging paths and conflicting traces, there is never a case where a name is present while virtue is lacking, nor where a title exists and its efficacy is sought \[in vain\]. Thus we know that those who have a name but lack virtue are the non-Buddhists; those who possess both virtue and a name are of the Buddha's path. It is like crossing the sea relying on a boat, or walking a road depending on one's feet. Therefore the sutra states: 'The straight mind is the bodhimanda, because it lacks falsity. Arising practice is the bodhimanda, because it can discern affairs.' Thus the four immeasurables and the six perfections are all called bodhimaṇḍas. Depending on such supreme causes, one attains such wonderful fruits. Therefore, liberation removes one's burdens, and prajñā exhausts its illumination. The physical marks express his appearance, and the Dharmakāya manifests his virtue. Speaking of his ultimate benevolence, the three contemplations are equal in thought; referring to his sovereignty, he walks alone without fear. Discussing his accumulated merit, the ten powers serve as his function. Looking up to his wondrous peak, the unshared dharmas, spiritual penetrations, expedient means, and immeasurable dharma gates penetrate the three times and completely illuminate all things. Eminently conspicuous, his heroic sagacity surpasses the multitude. Therefore he is titled the Tathāgata, complete in the ten epithets. Having awakened himself from the dark night of birth and death, he also arouses those who are not yet awakened. This may truly be called having a name with no virtue it does not encompass, and possessing beautiful virtue with nothing lacking. Therefore we know that when the form is upright, the shadow is straight; when the sound is elegant, the echo is harmonious. Never has one seen an ugly face gazing into a mirror produce an eye-pleasing blossom, or a stunted body reflecting in water give rise to an appearance surpassing the throng. The books say: 'Without ascending a mountain, one has no way of knowing the height of heaven; without measuring water, one has no way of knowing the depth of the earth.' All such disparate learnings fall short of the Great Way of the Buddha. Therefore the sutra states: 'The mundane world also has permanence, bliss, self, and purity; the supramundane also has permanence, bliss, self, and purity. That of the mundane world has the name without the reality; that of the supramundane has both the name and the reality.' Therefore, when the Sutra on the Oaths of the Six Masters asks about the Buddha's name and virtue, the Buddha answers: > — English (machine translation) (machine translation) - [Previous: 27.32](https://indike.org/pramana/in.bauddha.taisho.2103.27.32) - [Next: 27.34](https://indike.org/pramana/in.bauddha.taisho.2103.27.34) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.2103.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.27.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.27.33](https://indike.org/pramana/in.bauddha.taisho.2103.27.33) · Pramāṇa