大方廣佛華嚴經隨疏演義鈔 12.22

12.22

疏「聲但」下，揀法。亦通妨難。謂論有問言：若爾，此文所說當云何通？如說佛教云何答？謂佛語，言唱詞評論、語音語路、語業語表，是謂佛教。為答此難，故論有此通爾。亦以此難但牒前文，故疏略耳。「聲但依於展轉因故」下，論有喻云：如世子孫，展轉生法。意云：從父生子，言是某父之子。雖語父名，意在子體。又子生孫，孫是某孫。雖舉其翁，意在孫子。孫如於義，子如於名，父如於聲，則有三重，中是教體，故下合云「謂語起名，名能詮義」，是即名為展轉因也。

In the commentary, from "Sound only" downward, it discriminates the factors. It also resolves difficulties. That is, the treatise asks: If so, how is what is stated in this text to be reconciled? As stated: How is the Buddha's teaching answered? Meaning the Buddha's words, calling out, phrasing, judging, and discussing, vocal sound and the path of speech, verbal karma and verbal intimation: this is called the Buddha's teaching. To answer this objection, the treatise therefore has this reconciliation. This is also because this objection merely repeats the preceding text, so the commentary abridges it. From "Sound is only reliant upon an indirect cause" downward, the treatise has an analogy: Just as with children and grandchildren in the world, dharmas arise through succession. The meaning is: a child is born from a father, and one says this is the child of a certain father. Although one speaks of the father's name, the intention is in the substance of the child. Furthermore, the child gives birth to a grandchild, and the grandchild is a certain grandchild. Although one mentions their grandfather, the intention is in the grandchild. The grandchild is like the meaning, the child is like the name, and the father is like the sound; thus there are three tiers, and the middle is the essence of the teaching. Therefore below it matches: "meaning that speech gives rise to names, and names are able to express meaning"; this is what is called an indirect cause.