二諦義 2.14

2.14

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].