楞伽阿跋多羅寶經註解 2.184

2.184

名句形身者，《唯識論》云：「名詮自性，句詮差別。文即是字，為二所依。形即文也。身者聚義。」名詮自性者，如說六根，但云眼耳鼻舌身意之名而已。句詮差別者，如云眼是佛眼、法眼、慧眼等種種差別也。然此名句形三身，名為三假。假者對實而言，則聲為實，此一實三假乃能詮教體。今但云當說名句形身而不言一實者，以佛說法之聲即一實也。善觀者，謂當善觀察名句形身能詮之教，即達所詮之義，速成菩提，非唯自覺，亦能覺他也。已上總釋。自大慧下，別解。謂依事立名者，即名詮自性也。句有義身者，即句詮差別也。凡句以詮義差別為性，故決定究竟，不相混濫，是身句之功也。形身謂顯示名句者，即由文字以顯名句，亦即名句以成文，故曰文即是字，為二所依。又形者是喻，喻如人之形有長短高下，文之長短亦猶是也。句身謂徑跡者，如因跡始知有象馬等所行，猶尋句而得義也。上乃以形、句對言。若名與形相對言者，則如五陰之受想行識，四陰無色而有名，色陰自相顯現故說有形，亦猶文因義而顯也。佛之說此名句形身，是示學者入理之門，理由行顯，故云「應當修學」。

Regarding nāmakāya, padakāya, and vyañjanakāya, the Weishi lun says: "Names express svabhāva; sentences express distinctions. Graphs are syllables/letters, which serve as the support for both. 'Form' (ākāra/vyañjana) is graphs. 'Kāya' has the meaning of a collection." "Names express svabhāva" means, for example, speaking of the six sense faculties simply by the names of eye, ear, nose, tongue, body, and mind. "Sentences express distinctions" means, for example, saying that the eye has various distinctions such as the Buddha-eye, Dharma-eye, wisdom-eye, and so on. Now these three kāyas of name, sentence, and form are called the three provisionalities. Provisional is spoken in contrast to real, so sound is the real; this one real and three provisionalities constitute the teaching substance that can express meaning. Now it merely says that one should speak of nāmakāya, padakāya, and vyañjanakāya without mentioning the one real, because the sound of the Buddha teaching the Dharma is precisely the one real. "Skillfully observing" means that when one skillfully observes the expressive teaching of nāmakāya, padakāya, and vyañjanakāya, one directly reaches the expressed meaning and quickly attains bodhi; not only does one awaken oneself, but one can also awaken others. The above is the general explanation. From "Mahāmati" downward is the specific explanation. Saying that one establishes a name based on an entity means that names express svabhāva. Sentences having a collection of meanings means that sentences express distinctions. Sentences generally have expressing distinctions of meaning as their nature; thus they are determinate and definitive, not mixed or confused, which is the function of sentences. Vyañjanakāya revealing names and sentences means revealing names and sentences by means of written words, and also forming words by means of names and sentences; hence it is said that graphs are letters/syllables and serve as the support for both. Furthermore, "form" is a simile: just as a person's physical form has long, short, high, and low, the length of written graphs is also like this. Padakāya being footprints means: just as one only knows the travel of elephants, horses, and the like based on their tracks, so too it is like tracing sentences to attain meaning. The above speaks of form and sentence in contrast. If name and form are spoken in contrast: among the five aggregates, feeling, perception, formation, and consciousness—the four formless aggregates—are formless and have names, while the form aggregate has its svalakṣaṇa apparent, and so is said to have form; this is also like graphs being revealed on account of meaning. The Buddha's explanation of these nāmakāya, padakāya, and vyañjanakāya reveals to learners the gateway to enter the principle; since principle is revealed through practice, he says, "you should train in and study."