大方廣佛華嚴經隨疏演義鈔 24.43

24.43

疏「慈氏論云：但離四相」等者，此釋上離一切言故。四加行位菩薩但觀此四。四者，一名、二義、三名義自性、四名義差別。名即能詮。義為所詮。名中有句，名詮自性、句詮差別，則名中有自性差別，義中亦有自性差別，能詮所詮此二異相故。二別觀，若名義自性、名義差別，二二相同，故合觀察。謂觀於名必詮自性，若觀於句必詮差別，故自性名與自性義此二相同，名義差別相同亦爾。

Regarding the commentary's statement, "Maitreya's treatise says: 'One merely separates from the four marks...'" and so forth: this explains the preceding word "all." Bodhisattvas in the stage of the four aids only contemplate these four. The four are: first, name; second, referent; third, the intrinsic nature of name and referent; fourth, the distinction of name and referent. 'Name' is that which expresses. 'Referent' is that which is expressed. Within names there are sentences: names express intrinsic nature, while sentences express distinctions; thus within names there are intrinsic nature and distinctions, and within referents there are also intrinsic nature and distinctions, because that which expresses and that which is expressed are two different marks. Second, observing them separately: the intrinsic nature of name and referent, and the distinction of name and referent, are identical in pairs, so they are contemplated together. That is to say, when contemplating a name, it necessarily expresses intrinsic nature; when contemplating a sentence, it necessarily expresses distinctions. Therefore the name of intrinsic nature and the referent of intrinsic nature are identical, and the distinction of name and referent are likewise identical.