大方廣佛華嚴經隨疏演義鈔 43.78

43.78

疏「五名無得物之功」者，若依世俗，名以召實、實以當名，故使命火不得於水，命水不得於火。今約真諦，故平等無依。此五六句皆先標無依、後「若名在法」等反以釋成。如有一人雖先知有，曾未相識。忽然見面，終不得知此是某人。此為見義不知名耳。義即境義。六中，有人雖聞其名，竟不識面。召火不燒口，明知名中無有義也。亦應云言飯已飽等故。《智論》四十七云「凡有二法：一者名字、二者名字義。如火能照能燒是其義，照是造色、燒是火用，二法和合名為火也。」今聞火名，不得照燒之義，故無得物之功也。

Regarding the commentary's “Fifth: names lack the efficacy of grasping things”: according to the conventional, names summon realities, and realities correspond to names; therefore, commanding fire does not obtain water, and commanding water does not obtain fire. Now, in terms of the ultimate truth, it is equal and without reliance. Both these fifth and sixth lines first mark the lack of reliance, and subsequently reverse it with “if a name is in a phenomenon” and so forth to explain and establish it. For example, there is a person who, although previously knowing [someone] exists, has never met him. Suddenly meeting face to face, he ultimately cannot know that this is so-and-so. This is seeing the referent without knowing the name. The referent is the objective referent. In the sixth, someone, although having heard his name, never recognizes his face. Calling out “fire” does not burn the mouth, making it clear that there is no referent in the name. It should also be said that speaking of food does not make one full, and so forth. Fascicle forty-seven of the Mahāprajñāpāramitopadeśa says: “There are generally two phenomena: first, the name; second, the referent of the name. For instance, fire being able to illuminate and burn is its referent; illumination is derived form, and burning is the function of fire; the combination of the two phenomena is named ‘fire’.” Now, hearing the name “fire,” one does not obtain the referents of illuminating and burning; therefore, it lacks the efficacy of grasping things.