俱舍論疏 27.88

27.88

論「謂無退智至立為第一」，次廣釋也。《正理論》云「趣所詮義說之為名，即是表召法自性義。辨所詮義說之為句，即是辨了法差別義。不待義聲獨能為覺，生所依託，說之為文，即是迦、遮、吒、多、波等。理應有覺不待義聲，此覺不應無所緣境，此所緣境說之為文。文謂不能親目於義，但與名、句為詮義依。此三能持諸所詮義，及軌生解，故名為法（述曰：聲雖是教，而於此中不名為法，軌生物解非聲用故也）。」

On the Śāstra's statement: "Non-retrogressive knowledge ... is established as the first": next is the detailed explanation. The Nyāyānusāra says: "That which approaches the meaning to be expressed is called a name (nāman); that is, it signifies the meaning of a phenomenon's intrinsic nature. That which distinguishes the meaning to be expressed is called a sentence (pada); that is, it thoroughly distinguishes the meaning of a phenomenon's specific qualities. That which does not depend on the sound of meaning and can independently serve as the support upon which awareness arises is called a syllable/phoneme (vyañjana); that is ka, ca, ṭa, ta, pa, etc. In principle, there should be an awareness that does not depend on the sound of meaning, and this awareness should not lack an intentional object; this intentional object is called a syllable. A syllable cannot directly express a meaning, but merely serves as the support for names and sentences to express meaning. These three can hold all the expressed meanings and provide the pattern for generating understanding; hence they are called 'phenomena' (dharma) (The commentary says: although sound is teaching, in this context it is not called 'phenomenon', because providing a pattern to generate understanding in beings is not the function of sound)."