起信論疏筆削記 7.20

7.20

立名分齊下，敘疑答釋，文並可知。諸名邊際者，如極微是色邊際等。今真如是名之邊際，故此名後更無名也。十種名者，一、法名，謂蘊處界三科。二、人名，謂信等五十二位。三、教名，謂修多羅等十二分。四、義名，謂蘊處界等所顯義理。五、性名，謂無義文字無所詮表，不生義解。六、略名，謂眾生等。七、廣名，謂眾生等各有差別義名。八、不淨名，謂凡夫等。九、淨名，謂生滅即真。十、究竟名，謂真如也。故偈云：人法及教義，性略及廣名，不淨淨究竟，十名差別境。遣於名者，遣於諸名也。若不立此極名，不能遣於諸名，例如扣犍息喧，若無此聲，不能止於諸聲也。若存等者，若存真如名，亦同不遣名。雖是極名，體畢竟假，存而不亡，豈稱法體？須知雖立真如之名，名即無名，無名之名故曰假名，即是離名也。故《淨名》云：文字性離，即是解脫。學者至此雖因名而生解，必亡名而證耳。

"The scope of establishing names" onwards narrates the doubt and answers with an explanation; the text can be understood throughout. "The limit of all names" is like the paramāṇu being the limit of form and so forth. Here tathatā is the limit of names; therefore after this name there are no further names. As for the "ten kinds of names": first, names of dharmas, namely the three categories of aggregates, sense bases, and elements. Second, names of persons, namely the fifty-two stages of faith and so on. Third, names of teachings, namely the twelve divisions of sūtras and so forth. Fourth, names of meanings, namely the principles revealed by the aggregates, sense bases, and so forth. Fifth, names of nature, namely meaningless characters that have nothing expressed or indicated, not giving rise to understanding of meaning. Sixth, abbreviated names, namely "sentient beings" and so forth. Seventh, extensive names, namely the names of the distinctive meanings possessed by sentient beings and so forth. Eighth, impure names, namely "ordinary beings" and so forth. Ninth, pure names, namely arising and ceasing being immediately the real. Tenth, ultimate names, namely tathatā. Therefore the verse says: / "Names of persons, dharmas, teachings, and meanings, / Nature, abbreviated, and extensive names, / Impure, pure, and ultimate: / The distinct objects of the ten names." / "Discarding names" means discarding all names. If this ultimate name were not established, one could not discard all names. For instance, striking a wooden clapper stops clamor: if there were not this sound, one could not halt all sounds. "If one preserves..." and so forth: if one preserves the name tathatā, it is also equivalent to not discarding names. Although it is the ultimate name, its essence is ultimately provisional; if one preserves it without forgetting it, how could that accord with the essence of dharmas? One must know that although the name tathatā is established, the name is itself nameless; the name of the nameless is therefore called a provisional name, which is itself being free from names. Therefore the Vimalakīrtinirdeśa says: "The nature of letters being transcended is itself liberation." When students arrive here, although they give rise to understanding by means of names, they must forget names to realize it.