俱舍論記 5.240

5.240

「又名身等至非所顯義」者，此名身等情、非情分別。是有情數攝，謂能說者成就名等，故是有情數攝。非山、河等所顯義成就名等，所以不通非情，以名等三不在所顯義中故。《婆沙》十五云「問：誰成就名等，為能說者？為所說耶？設爾何失？若能說者，則阿羅漢應成就染污法，離欲染者應成就不善法，異生應成就聖法，斷善根者應成就善法，以阿羅漢等亦說染污等法故。若所說者，則外事及無為亦應成就名等，以彼亦是所說法故。答：唯能說者成就名等。問：若爾，後難善通，前難云何通？答：阿羅漢等雖成就染污等名，而不成就染污等法，以染污等名皆是無覆無記法故。

"Further, name-groups and the like [pertain to sentient beings, not to what is expressed]:" this is the analysis of name-groups and the like into sentient and non-sentient. They are subsumed under sentient beings, meaning that the speaker possesses names and the like; therefore, they are subsumed under sentient beings. It is not that the expressed objects, such as mountains and rivers, possess names and the like; thus they do not extend to the non-sentient, because the three—names and the like—are not within the expressed objects. The Mahāvibhāṣā, fascicle fifteen, says: "Question: Who possesses names and the like? Is it the speaker, or is it what is spoken of? If so, what fault is there? If it is the speaker, then an arhat should possess defiled phenomena, one who is free from sensory craving should possess unwholesome phenomena, an ordinary person should possess noble phenomena, and one who has severed roots of wholesome should possess wholesome phenomena, because an arhat and others also speak of defiled phenomena and the like. If it is what is spoken of, then external things and the unconditioned should also possess names and the like, because they are also phenomena spoken of. Answer: Only the speaker possesses names and the like. Question: If so, the latter difficulty is well resolved, but how is the former difficulty resolved? Answer: Although an arhat and others possess defiled names and the like, they do not possess defiled phenomena and the like, because defiled names and the like are all unobscured-neutral phenomena."