大方廣佛華嚴經隨疏演義鈔 12.19

12.19

疏「小乘三者」下，第二雙釋。先釋小乘，中二：先總徵；疏「一云」下，後別釋，三釋即為三別。今初。「語業為體」，是標，語即聲也。「謂佛語言」下，別顯其相。謂唱號言詞評量論說。言「語音」者，謂如宮商角徵羽等，亦如西方十四音，即阿上聲也，阿去聲等也。言「語路」者，言所行處。《瑜伽》九十三云「有情增語，即是語路。」然《瑜伽》釋增語，有二義：一云增語是名，名能詮表，增勝於語。二云有說意識名為增語。今小乘不取於名，正用意識是語行處，亦是脣舌等。言「語業」者，即有業用。如惡言既為惡業用，佛之善言即善業用。故〈梵行品〉云「若語是梵行者，梵行則是音聲風息、脣舌喉吻吐納、抑縱高低清濁。」此即語音語路。又云「若語業是梵行者，當知梵行則是起居問訊、略說廣說、喻說直說、讚說毀說、隨俗說、安立說、顯了說。」斯即語業。言「語表」者，表亦是業，然業有表無表別，故今但云表者。《婆沙》一百二十六亦云「但言語表而非無表者，令他生正解故、耳識所取故。又二識所取，無表唯一故。又三無數劫求此表故。」疏「是謂佛教」者，結也，正出其意。今知教體而云佛教者，一依根本故、二依相似故、三依隨順故。佛依如是名句文身四法而說，今亦隨之故。

In the commentary, from "As for the three of the Hīnayāna" downward, the second [part] explains both. First, explaining the Hīnayāna, in which there are two: first, a general interrogation; from the commentary's "First, it says" downward, the second is the particular explanation; the three explanations constitute three distinct [views]. Now, the first: "Verbal karma is the essence" is the proposition; speech is sound. From "meaning the Buddha's spoken words" downward, it particularly shows its marks, meaning calling out, phrasing, judging, discussing, and expounding. As for the words "vocal sounds," this refers to such as gong, shang, jue, zhi, and yu, and also like the fourteen sounds of the Western regions—that is, the falling-rising tone of a, the departing tone of a, and so forth. As for the words "path of speech," this is the locus where speech travels. The Yogācārabhūmi, fascicle ninety-three, says: "The figurative designation of sentient beings is precisely the path of speech." However, the Yogācārabhūmi explains figurative designation with two meanings: first, it says that figurative designation is names, and names can denote and express, superior to [mere] speech; second, it says there are those who say the mental consciousness is called figurative designation. Now the Hīnayāna does not take names, but properly uses the mental consciousness as the locus where speech travels, as well as the lips, tongue, and so forth. As for the words "verbal karma," it has karmic function. Just as evil words are the function of evil karma, the Buddha's good words are the function of good karma. Therefore the "Brahmacarya Chapter" says: "If speech is brahmacarya, then brahmacarya is vocal sound, breath, the movements of the lips, tongue, throat, and mouth, intonation, high and low, clear and turbid." This is vocal sound and the path of speech. It also says: "If verbal karma is brahmacarya, you should know that brahmacarya is inquiries into daily life, concise expounding, extensive expounding, expounding through parables, direct expounding, praising expounding, censuring expounding, expounding according to convention, expounding through establishment, and expounding with clarity." This is verbal karma. As for the words "verbal intimation," intimation is also karma; however, karma has the distinction of intimation and non-intimation, which is why here it only speaks of intimation. The Vibhāṣā, fascicle one hundred and twenty-six, also says: "It is only called verbal intimation and not non-intimation because it causes others to generate correct understanding, and is that which is apprehended by auditory consciousness. Furthermore, it is apprehended by two consciousnesses, while non-intimation is only one. Furthermore, for three incalculable kalpas [the Buddha] sought this intimation." The commentary's "this is called the Buddha's teaching" concludes and directly brings out its intent. Now, knowing the essence of the teaching, why call it the "Buddha's teaching"? First, because it is based on the root; second, because it is based on resemblance; third, because it is based on concordance. The Buddha spoke based on these four factors—the groups of names, phrases, and syllables—and now one also follows this.