俱舍論記 5.236

5.236

「毘婆沙師至所能了故」者，毘婆沙師歸本宗，歎法甚深非皆能了。因斯義便，略依說一切有部辨名、句、文三。一明三位、二問答分別。言明三位者，《正理論》云「《毘婆沙》說名、句、文三各有三種。名三種者，謂名、名身、多名身；句、文亦爾。名有多位，謂一字生、或二字生、或多字生。一字生者，說一字時但可有名，說二字時即謂名身。或作是說：說三字時即謂多名身。或作是說：說四字時方謂多名身。二字生者，說二字時但可有名，說四字時即謂名身。或作是說：說六字時即謂多名身。或作是說：說八字時方謂多名身。多字生中三字生者，說三字時但可有名，說六字時即謂名身。或作是說：說九字時即謂多名身。或作是說：說十二字時方謂多名身。此為門故，餘多字生，名身、多名身。如理應說句亦多位，謂處中句、初句、後句、短句、長句。若八字生名處中句，不長不短，故謂處中。三十二字生於四句，如是四句成室路迦。經論文章多依此數。若六字以上生名初句，二十六字以下生名後句。若減六字生名短句，過二十六字生名長句。且依處中句辨三種。說八字時但可有句，說十六字時即謂句身。或作是說：說二十四字時即謂多句身。或作是說：說三十二字時方謂多句身。文即字故，唯有一位，說一字時但可有文，說二字時即謂文身。或作是說：說三字時即謂多文身。或作是說：說四字時方謂多文身。由此理故應作是說：說一字時有名、無名身、無多名身，無句、無句身、無多句身，有文、無文身、無多文身。說二字時有名、有名身、無多名身，無句等三，有文、有文身、無多文身。說四字時有名等三，無句等三，有文等三。說八字時有名等三，有句、無句身、無多句身，有文等三。說十六字時有名等三，有句、有句身、無多句身，有文等三。說三十二字時，名、句、文三各具三種。由此為門，餘如理說。」《婆沙》十四云「然六字者為初句，二十六字者名為後句。」此與《正理》亦不相違。言六字為初句者，舉初顯後。言二十六字為後句者，舉後顯前。二問答分別者，問：如多名身中，一云說三字時名多名身，一云說四字時名多名身，其義云何？解云：三字生名名多名身者，第一、第二字為一身，第一、第三字復為一身，第二、第三字復為一身。依聲明法，言三已去方說為多，若四字生名名多名身者，隣次相合即為三身，名多名身。又解：但約名多故名多名身，不約多身。又解：身上加身名多名身。問：語、字、名、句，相成云何？解云：如來一心起一語，一語說一字，心用猛利、其言輕疾，各一剎那。聲聞一心起一語，一語不能說一字。異生多心起一語，發一聲時必有多念。語聲相續，一相續聲唯說一字。應知或有一語說一字、或有多語說一字，或有一字生一名、或有多字生一名，或有一名成一句、或有多名成一句。問：此名有一字生、有多字生，雖有依多字，名體唯一，何故論云名之至小極於一字？多字亦應成極小名。解云：極於一字者，此據依一字名說一字時名為極小。若說二字已上，雖有多字生一名者，若望一字名即有名身、多名身，非極小故。又解：名依極小故，名極於一字，從依名小；多所依者名多。又解：名、義二門。名、句、文三皆名所攝，於中名、句或依多。文之一種更無多位，於中取一謂之極小。若不爾者，應言一名。而言一字，即一文也。問：依字依名別有句體，依句成頌，何故無別頌體？解云：字顯名、句，名詮諸法自相，句詮諸法差別。離此無別所詮，故無別頌體。又空法師云：「眾字成名、句，言勢相及相續不斷，故別有名、句。四句成頌，言勢不相及中為隔絕，所以更無別頌體。」問：如出一言有其名起。於一時中，對異方俗隨異方域各詮別事，為有一名？為多名起？解云：但有一名。名雖體一，由各共許能詮定量，故隨方俗各詮異事。

Regarding the passage 'The Vaibhāṣikas [say:] ... because they can only be understood [by the Buddha]': the Vaibhāṣikas return to their own school, praising the Dharma as extremely profound and not understood by all. Seizing this opportunity, the three [factors] of name (nāma), phrase (pada), and phoneme (vyañjana) are briefly explained according to the Sarvāstivāda. First, clarifying the threefold positions; second, distinguishing them through questions and answers. Regarding clarifying the threefold positions: The Nyāyānusāra states: 'The Vibhāṣā says that name, phrase, and phoneme each have three types. The three types of name are name, collection of names (nāma-kāya), and collection of many names; phrase and phoneme are also like this. Names have many positions: namely, produced from one syllable, produced from two syllables, or produced from many syllables. For that produced from one syllable: when one syllable is uttered, there can only be a name; when two syllables are uttered, it is called a collection of names. Or it is said: when three syllables are uttered, it is called a collection of many names. Or it is said: only when four syllables are uttered is it called a collection of many names. For that produced from two syllables: when two syllables are uttered, there can only be a name; when four syllables are uttered, it is called a collection of names. Or it is said: when six syllables are uttered, it is called a collection of many names. Or it is said: only when eight syllables are uttered is it called a collection of many names. Among those produced from many syllables, for that produced from three syllables: when three syllables are uttered, there can only be a name; when six syllables are uttered, it is called a collection of names. Or it is said: when nine syllables are uttered, it is called a collection of many names. Or it is said: only when twelve syllables are uttered is it called a collection of many names. Taking this as the gateway, for the others produced from many syllables, collections of names and collections of many names should be stated according to the principle. Phrases also have many positions: namely, the intermediate phrase, the initial phrase, the final phrase, the short phrase, and the long phrase. If it is produced from eight syllables, it is called an intermediate phrase; being neither long nor short, it is therefore called intermediate. Thirty-two syllables produce four phrases, and these four phrases constitute a śloka. Writings in the sūtras and treatises mostly rely on this count. If produced from six syllables or more, it is called an initial phrase; if produced from twenty-six syllables or fewer, it is called a final phrase. If produced from less than six syllables, it is called a short phrase; if produced from more than twenty-six syllables, it is called a long phrase. Now, based on the intermediate phrase, three types are distinguished: when eight syllables are uttered, there can only be a phrase; when sixteen syllables are uttered, it is called a collection of phrases; or it is said: when twenty-four syllables are uttered, it is called a collection of many phrases; or it is said: only when thirty-two syllables are uttered is it called a collection of many phrases. Because a phoneme is simply a syllable, it has only one position: when one syllable is uttered, there can only be a phoneme; when two syllables are uttered, it is called a collection of phonemes; or it is said: when three syllables are uttered, it is called a collection of many phonemes; or it is said: only when four syllables are uttered is it called a collection of many phonemes. By this principle, one should say: when one syllable is uttered, there is a name, but no collection of names and no collection of many names; there is no phrase, no collection of phrases, and no collection of many phrases; there is a phoneme, but no collection of phonemes and no collection of many phonemes. When two syllables are uttered, there is a name, a collection of names, but no collection of many names; there are neither of the three starting with phrase; there is a phoneme, a collection of phonemes, but no collection of many phonemes. When four syllables are uttered, there are the three starting with name; there are none of the three starting with phrase; there are the three starting with phoneme. When eight syllables are uttered, there are the three starting with name; there is a phrase, but no collection of phrases and no collection of many phrases; there are the three starting with phoneme. When sixteen syllables are uttered, there are the three starting with name; there is a phrase and a collection of phrases, but no collection of many phrases; there are the three starting with phoneme. When thirty-two syllables are uttered, name, phrase, and phoneme each possess all three types. Taking this as the gateway, the rest should be stated according to the principle.' The Vibhāṣā, fascicle 14, states: 'However, six syllables constitute the initial phrase, and twenty-six syllables are called the final phrase.' This does not contradict the Nyāyānusāra either. Saying six syllables are the initial phrase raises the beginning to show what follows. Saying twenty-six syllables are the final phrase raises the end to show what precedes. Second, distinguishing through questions and answers: Question: As in the collection of many names, one says that uttering three syllables is called a collection of many names, and one says that uttering four syllables is called a collection of many names; what is the meaning of this? The explanation is: For a name produced from three syllables being called a collection of many names, the first and second syllables form one collection (kāya), the first and third syllables form another collection, and the second and third syllables form yet another collection. According to the rules of grammar (śabdavidyā), only from three onward is it spoken of as 'many'. If a name produced from four syllables is called a collection of many names, combining adjacent [pairs] produces three collections, which is called a collection of many names. Another explanation: it is called a collection of many names merely with reference to the plurality of names, not with reference to a plurality of collections. Another explanation: adding a collection onto collections is called a collection of many names. Question: How do speech, syllable, name, and phrase constitute one another? The explanation is: A Tathāgata with a single mind gives rise to one [instance of] speech; with one speech he utters one syllable. The function of his mind is sharp, and his words are light and swift, each lasting one moment (kṣaṇa). A śrāvaka with a single mind gives rise to one speech, but with one speech cannot utter a syllable. An ordinary person (pṛthagjana) with many minds gives rise to one speech; when producing one sound, there must be many mind-moments. The vocal sound is a continuum, and one sound-continuum utters only one syllable. One should know that either one speech utters one syllable, or many speeches utter one syllable; or one syllable produces one name, or many syllables produce one name; or one name constitutes one phrase, or many names constitute one phrase. Question: These names are either produced from one syllable or produced from many syllables. Although relying on many syllables, the substance of the name is single; why does the treatise say that the smallest name reaches its limit in a single syllable? A [name of] many syllables should also constitute a minimal name. The explanation is: 'Reaches its limit in a single syllable' is spoken with reference to a name relying on a single syllable: when uttering one syllable, it is called the minimal. If uttering two syllables or more, although there are cases where many syllables produce one name, relative to a one-syllable name there are already collections of names and collections of many names; hence it is not minimal. Another explanation: because the name relies on the minimal, the name reaches its limit in one syllable; from what it relies upon, it is named small; that which has many supports is called many. Another explanation: there are the two gateways of name and meaning. Name, phrase, and phoneme are all subsumed under 'name'. Among them, name and phrase may rely on many [syllables]. The one category of phoneme has no further multiple positions; taking one among them is called minimal. If it were not so, it should say 'one name'. But saying 'one syllable' means precisely one phoneme. Question: Relying on syllables and relying on names, there is a separate substance of a phrase; and relying on phrases, a verse (śloka) is constituted; why is there no separate substance of a verse? The explanation is: Syllables reveal names and phrases; names express the specific characteristics (svalakṣaṇa) of dharmas; phrases express the differentiated characteristics (viśeṣa) of dharmas. Apart from these, there is no other referent to be expressed; hence there is no separate substance of a verse. Furthermore, Master Kong said: 'Multiple syllables constitute names and phrases, where the force of the speech connects and continues without interruption; hence there are separately names and phrases. Four phrases constitute a verse, where the force of the speech does not connect and is cut off in between; therefore there is no further separate substance of a verse.' Question: When producing one spoken word, a name arises. At that single time, when directed to different regional customs and expressing different things according to different regions, does one name arise or do many names arise? The explanation is: Only one name arises. Although the substance of the name is single, because [people] respectively share the convention that it can express a determined measure [of meaning], it therefore expresses different things according to local customs.