俱舍論疏 1.341

1.341

「論曰至皆行蘊攝」，釋頌文也。諸論多作兩釋，然《婆沙》以聲為體正。《婆沙》一百二十六云「問：如是佛教以何為體？為是語業？為是名等？答：應作是說，語業為體。問：若爾，次後所說當云何通？如說佛教名何法？答：謂名身、句身、文身，乃至次第連合。答：後文為顯佛教作用，不欲顯示佛教自體。謂次第行列安布連合名、句、文身是佛教用。有說：佛教名等為體。問：若爾，此中所說當云何通，如說佛教云何？謂佛語言乃至語表是謂佛教。答：依展轉因故作是說，如世子孫展轉生法。謂語起名，名能顯義。如是說者，語業為體，佛意所說，他所聞故。」又云「問：何故佛教唯是語表，非無表耶？答：生他正解故名佛教。他正解生，但由表業，非無表故（廣如彼釋）。」又云「佛教當言善耶？無記耶？答：或善或無記。云何善？謂佛善心所發語言乃至語表。云何無記？謂佛無記心所發語言乃至語表。問：於佛教中何者善？何者無記？答：阿毘達磨、素怛纜藏多分是善：毘奈耶藏多分無記。如世尊說門應關閉，衣鉢應置竹架、龍牙，如是等言皆無記故。有說：佛教若為所化說，應知是善；若為餘事說，是則無記。如世尊告阿難陀言：『汝往觀天為雨？不雨？園中何為高聲、大聲？』如是等言皆是無記。」

On the commentary text beginning, "The Śāstra says: ... are all subsumed under the saṃskāraskandha": this explains the verse text. The various treatises mostly provide two explanations, but the *Vibhāṣā* takes vocal sound as the correct substance. Chapter 126 of the *Vibhāṣā* says: "Question: What is the intrinsic nature of the Buddha's teaching? Is it vocal karma, or is it name (*nāma*) and the like? Answer: It should be said that vocal karma is the intrinsic nature. Question: If so, how can the subsequent statement be reconciled, as when it says, 'What dharma is called the Buddha's teaching?' and answers, 'It refers to the group of names (*nāmakāya*), group of phrases (*padakāya*), and group of phonemes (*vyañjanakāya*), up to their sequential combination'? Answer: The later text is intended to show the function of the Buddha's teaching, not to show the intrinsic nature of the Buddha's teaching. The sequential arrangement and combination of the groups of names, phrases, and phonemes is the function of the Buddha's teaching. Some say: The Buddha's teaching has names and the like as its intrinsic nature. Question: If so, how can what is said here be reconciled, as when it says, 'What is the Buddha's teaching? It refers to the Buddha's spoken words up to vocal intimation (*vāg-vijñapti*); this is called the Buddha's teaching'? Answer: This is said on the basis of indirect causes, just as in the world children and grandchildren are generated sequentially. That is, speech gives rise to names, and names are able to reveal meaning. The authoritative view is that vocal karma is the intrinsic nature, because it is spoken by the Buddha's intention and heard by others." It further says: "Question: Why is the Buddha's teaching only vocal intimation and not non-intimation (*avijñapti*)? Answer: Because it produces correct understanding in others, it is called the Buddha's teaching. The arising of correct understanding in others occurs only through intimation karma, not non-intimation (explained at length there)." It further says: "Should the Buddha's teaching be called wholesome (*kuśala*) or indeterminate (*avyākṛta*)? Answer: It is either wholesome or indeterminate. What is wholesome? It refers to the speech up to vocal intimation emitted from the Buddha's wholesome mind. What is indeterminate? It refers to the speech up to vocal intimation emitted from the Buddha's indeterminate mind. Question: In the Buddha's teaching, what is wholesome and what is indeterminate? Answer: The Abhidharma and Sūtra Piṭakas are mostly wholesome; the Vinaya Piṭaka is mostly indeterminate. As when the World-Honoured One said that doors should be closed, and robes and bowls should be placed on bamboo racks or pegs—such statements are all indeterminate. Some say: If the Buddha's teaching is spoken for those to be converted, it should be known as wholesome; if it is spoken for other matters, it is indeterminate. As when the World-Honoured One said to Ānanda: 'Go and observe whether the sky will rain or not rain; why is there loud and clamorous sound in the park?' Such statements are all indeterminate."