廣弘明集 27.33

27.33

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: