法苑珠林 20.46

20.46

夫道與俗反。名與實乖。得其趣者玄會幽理。何以然耶。至如俗中相考不許述其名字。若論內典諸佛名號。稱揚禮敬獲福無量。良以諸佛如來大慈愍物。降靈在俗濟度為先。有心希仰無不蒙益。或以口稱。或以心念。或以身禮。三業加敬三毒清涼。漸拔有根出於界繫。有斯大德故稱得福。彼流俗者與上相違。且順一生潛諱而已。遠祖後孫非諱所及。孔門徵在可以鑒諸。今依論中諸佛名號標舉義類各有勝能。故略釋之。以例諸名。如西云釋迦。此云能仁。豈有一佛非能仁也。如西云阿彌陀。此云無量壽。豈有一佛非長壽也。如東方善德佛。乃至下方廣眾德佛。豈有一佛非善德非廣德也。只可題名同異。據其功能力用齊等。但心思佛名號目覩金容。敬心信禮得福無量。故十住毘婆沙論歎佛偈云。

Now, the sacred path is opposed to worldly convention, and names are contrary to reality. Those who grasp its import meet profoundly with the occult principle. Why is this so? As for worldly matters, when examinations are made, one is not permitted to utter personal names. But if one speaks of the names and epithets of the Buddhas in the inner canon, extolling, revering, and worshipping them yields immeasurable merit. This is truly because the Buddhas, the Tathāgatas, with great compassion pity sentient beings; descending in spirit into the mundane world, their priority is rescue and deliverance. Whoever has a mind that looks up to them in hope never fails to receive benefit. One may praise them with the mouth, contemplate them with the mind, or revere them with the body: when the trividhadvāra are applied in reverence, the three poisons become cool and pure, gradually uprooting the roots of existence and leaving the bondage of the realms behind. Because there is such great virtue, reciting [their names] brings merit. Those of common custom are contrary to the above, merely following a single lifetime's hidden taboos. Remote ancestors and later descendants are beyond the reach of taboos; Confucius's mother Zheng Zai may serve as a reflection of this. Now, based on the names and epithets of the Buddhas in the treatises, I set forth the categories of meaning, each having its superior efficacy, and thus briefly explain them to serve as a model for all names. For instance, in the West they say Śākya, which is translated here as Nengren ('Capable of Benevolence')—could there be any Buddha who is not capable of benevolence? In the West they say Amitābha, which is translated here as Wuliangshou ('Measureless Life')—could there be any Buddha who is not long-lived? Take the Buddha Bhadraśrī of the east, down to the Buddha Vipulagaṇaśrī of the nadir—could there be any Buddha who is not of good virtue, or not of extensive virtue? One may only distinguish identity and difference in their appellations; based on their functions, powers, and operations, they are completely equal. If one only contemplates the Buddha's names and epithets in the mind and gazes upon the golden countenance with the eyes, reverently and faithfully making prostrations, one obtains immeasurable merit. Therefore, a verse in praise of the Buddha in the Daśabhūmika-vibhāṣā says: