釋淨土群疑論 2.11

2.11

I explain: Relying on the subtle and profound Mahāyāna scriptures, they all say that names are provisional and unreal, lacking any fixed reality. Therefore, a sūtra says: 'The nature of words is detached [from reality]; there are no words.' It also says: 'Names and referents are guests to each other; the bodhisattva should reflect on this.' However, if one were merely silent without words and serenely sat in meditation, then Kauṇḍinya would have had no hope of attaining the Way, and Subhadra would have had no occasion to realize the fruit. It is only because the speaker and what is spoken are distinct that one cannot get full by merely talking about food. Yet in the end, names do convey expressions, and through words one accords with the principle. Because one accords with the principle through words, the metaphor of pointing at the moon arose. Because the nature of names is empty, the parable of abandoning the raft was made. Because foolish persons cling [to words] and give rise to delusion on account of names—producing offenses and errors in either love or anger, generating thoughts of life or slaughter over being reviled or praised, completing the ten unwholesome actions, and tumbling down into the three wretched destinies—the Buddha refuted their deluded attachments by saying that words are provisional and unreal. Even if people praise or defame you, how could that honor or disgrace your person? If one were to say that because of praise your person is graced with glory, or that defamation injures your physical form, then one ought also to be filled by talking of food, or have one's body burned by speaking of fire. Although one speaks of delicacies with the mouth all day, one does not escape the distress of hunger and emptiness; though one talks of torches through the night, one does not see the calamity of one's body being burned. Thus we know that the essence of names is empty, originally lacking reality. Ordinary persons, failing to awaken, recklessly give rise to love and hatred, disputing over reputations at court, and sinking into the evil paths. If one were to say that names are useless and cannot express the essence of phenomena, then should one call for water or fire, or summon a man or woman, they are each and every one summoned without any error. Hence we know that the fish trap and hare snare are not in vain, and the fish and hare are thus obtained. It is for this reason that King Brahmā requested the turning of the wheel of the True Dharma, the Great Sage responded to capacities to widely proclaim the subtle purport, the profound import of the Tripiṭaka shone brightly in the Dragon Palace, the twelve divisions of the scriptures were illuminated on Vulture Peak, humans, devas, ordinary beings, and sages all received his supreme words, and those of the five destinies and four modes of birth all complied with his bequeathed instructions, so that hearing, reading, and reciting them brings vast and profound benefit. As for reciting the Buddha's name to attain rebirth in the Pure Land, one must also not say merely that names are provisional and unreal and do not convey anything.