妙法蓮華經玄義 1.59

1.59

○三、生起者，能生為生，所生為起。前後有次第，麁細不相違。肇云：「名無召物之功，物無應名之實。無名無物，名、物安在？」蓋第一義中無相意耳。世諦為言，無名無以顯法，故初釋名。名，名於法，法即是體，尋名識體；體非宗不會，會體自行已圓，從體起用，導利含識；利益既多，須分別教相也。

Third, concerning the sequential arising: that which can give rise is 'generating', and that which is given rise to is 'arising'. There is an order from front to back, and the coarse and subtle do not conflict with each other. Sengzhao said: 'A name has no efficacy to summon an object; an object has no reality to correspond to a name. When there is neither name nor object, where do name and object abide?' This expresses the intention of signlessness in the paramārtha. Speaking from the perspective of saṃvṛti-satya, without names there is no way to manifest phenomena; therefore we first explain the title. The name names the phenomenon, and the phenomenon is the substance; one seeks the name to recognize the substance. The substance cannot be met without the central purport; meeting the substance, one's own practice is already perfected. From the substance one gives rise to function, guiding and benefiting sentient beings. Since the benefits are manifold, one must distinguish the characteristics of the teaching.