俱舍論疏 1.116

1.116

論「或名言依至即名俱義」，釋言依也。「言謂語言」者，此即語聲相續差別。「此所依者即名俱義」者，與言為所依，即是名俱義。有為之法可名俱行於三世，可俱說為過去、現在、未來世故。無為不爾，所以遍於有為、不通無為。有釋：諸有為法可與言俱名為言依，故《婆沙》十五「脇尊者云：有為諸法與言可有俱時轉義，故立言依。無為不爾，是故不說。」准此論文，即是諸有為法與言同墮三世義。故正理云「如契經說：言依有三，無四無五。」准此，雖說三世，或可諸有為法與名俱，可說與言俱時轉，故名言依。此則《俱舍》與尊者無別。

The treatise says, "Or they are called bases of speech… is called the accompanied meaning (arthasaṃyukta)", which explains "bases of speech" (kathāvastu). "Speech refers to verbal speech": this is the differentiated continuity of voice. "That which it is based upon is called the accompanied meaning": being that upon which speech is based is precisely the meaning of being accompanied by names. Conditioned phenomena can be said to proceed together through the three times, because they can jointly be spoken of as past, present, and future times. Unconditioned phenomena are not like this; therefore, [this term] pervades conditioned phenomena and does not apply to unconditioned phenomena. Some explain: All conditioned phenomena can accompany speech, and are therefore called bases of speech. Thus the Vibhāṣā, fascicle 15, states: "Venerable Pārśva says: Conditioned phenomena can have the meaning of proceeding simultaneously with speech; therefore, they are designated as bases of speech. Unconditioned phenomena are not like this, and therefore they are not so spoken of." Following the text of this treatise, this means that all conditioned phenomena and speech fall equally within the three times. Thus the Nyāyānusāra says: "As the sūtra states: Bases of speech are three; there is no fourth and no fifth." Following this, although it speaks of the three times, alternatively, all conditioned phenomena accompany names and can be said to proceed simultaneously with speech, hence they are called bases of speech. In this respect, the Abhidharmakośa does not differ from the Venerable.