二諦義 2.14

2.14

前來明立名意，今次釋名。然雖無名而名，是故今釋名也。故肇師云：「無名之道，于何不名？」師云：「於無名相中，強名相說。」既無名強說名者，為令因名悟無名，說名不令眾生住名中。若說名令眾生住名中，此還是眾生，非謂是佛。今明無名強說名，令眾生因名悟無名。然須知此名即無名，只名無名、無名而名。既知無名名，即知名無名，此即除故不造新也。若是從來人，則造新不畢故。何者？本有身心之病，今聞佛說真俗，後作真俗解，有真可真、有俗可俗，有名異無名、無名異名，即有所得義。有所得者，名曰聲聞，是魔眷屬。《像法決疑經》云「是十方三世佛怨」，《佛藏經》云「刀輪殺一切；有得之人，罪過於此」，《華嚴》云「譬如餓鬼等云云」。所以《大論》云「有生死來，無能治此病」也。今攝山興皇出世，拆破此病，說名令眾生悟名無名，不住名亦不住無名。舉譬如雙六打隱，打不隱即為他打。說二諦名本為除病，若住名中，名復成病。今明二諦如雙六打隱也。

The preceding [discussion] clarified the intention of establishing names; now next, the names are explained. Yet, although there are no names, they are named; for this reason, names are now explained. Therefore, Master Zhao says: "The nameless Way—where is it not named?" The Master said: "Amidst the absence of names and marks, one is forced to speak of names and marks." Since, being nameless, one is forced to speak names, it is to cause [sentient beings] to awaken to the nameless by means of names; names are spoken not to make sentient beings abide in names. If speaking names caused sentient beings to abide in names, these would still be sentient beings and could not be called Buddhas. Now it is clarified that, though there are no names, one is forced to speak names to make sentient beings awaken to the nameless by means of names. Yet one must know that these names are precisely the nameless; they are merely names for the nameless, and nameless yet named. When one knows the nameless names, one knows that names are nameless; this is to remove the old without creating the new. If one is an ordinary person from the past, then creating the new is never finished. Why? Originally there is the illness of body and mind; now, hearing the Buddha speak of ultimate and conventional, they subsequently form an understanding of ultimate and conventional: that there is an ultimate that can be ultimate, and a conventional that can be conventional; that having a name is different from being nameless, and being nameless is different from having a name—this is the meaning of [operating] with appropriation. Those with appropriation are called śrāvakas and are the retinue of Māra. The Xiangfa jueyi jing says: "They are the enemies of the Buddhas of the ten directions and the three times." The Fozang jing says: "[Even if] a wheel of swords killed all [beings], a person with appropriation commits a transgression surpassing this." The Huayan [Sūtra] says: "Like hungry ghosts, and so forth." Therefore, the Treatise (Mahāprajñāpāramitopadeśa) says: "Since saṃsāra began, no one has been able to cure this illness." Now Master Xinghuang of Mount She has appeared in the world and broken through this illness, speaking names to cause sentient beings to awaken to names as nameless, abiding neither in names nor in the nameless. To give an analogy: it is like playing double-sixes (shuangliu) to conceal [pieces]; if they are struck and not concealed, they are struck by the other. Speaking the names of the two truths was originally to remove illness; if one abides in names, names turn back into an illness. Now it is clarified that the two truths are like playing double-sixes to conceal [pieces].