俱舍論頌疏論本 10.16

10.16

釋曰：名謂非色四蘊，即受、想、行、識。問：「名於四蘊是行蘊攝也，如何四蘊總說為名？」答：「論有四釋：一云隨所立名，根境勢力於義轉變，故說為名。問：『云何隨名勢力轉變？』答：『謂隨種種世共立名，於彼彼義轉變詮表，即如牛馬色味等名。』問：『此復何緣標以名稱？』答：『於彼彼境轉變而緣。』」解云：已上論文。此師意者，如今時名隨於古昔名之勢力，方得於義轉變詮表，或詮此境、或詮彼境，詮彼彼境名為轉變。名既如此，四蘊亦然，謂受等蘊隨根境勢力於境轉變而緣，轉變如名，故標名稱。言轉變緣者，謂緣此緣彼，名轉變緣也。第二釋云：又類似名。此解意者，謂一切法不過二類：一者色類、二非色類。四蘊與名同非色類，類似名故，四蘊名名。第三解云：隨名顯故。此解意者，謂色法麁著，有不須名顯，如眼見也。四蘊微細，要須名顯必藉名故，故標名稱也。第四釋云：有餘師說，四無色蘊，捨此身已，轉趣餘生，轉變如名，故標名稱。解云：此師約捨身名轉變，初師據緣境名轉變，轉變雖同，二釋別也。

Explanation: "Name" refers to the four non-material aggregates, namely feeling, perception, formations, and consciousness. Question: "Name among the four aggregates is subsumed under the aggregate of formations; why are the four aggregates collectively called 'name'?" Answer: "The treatise has four explanations. First, it says that in accordance with the names established, by the force of faculties and objects they shift with respect to meanings, hence they are called 'name'. Question: 'How do they shift by the force of names?' Answer: 'In accordance with various conventional names established in the world, they shift to signify respective meanings, just like the names cow, horse, color, taste, and so forth.' Question: 'For what reason are they designated with the title "name"?' Answer: 'Because they shift to cognize respective objects.'" Explanation: The above is the treatise text. This master's intention is that just as present-day names follow the force of ancient names so as to be able to shift in signifying meanings—either signifying this object or signifying that object, where signifying respective objects is called 'shifting'—since names are like this, the four aggregates are also like this: the aggregates such as feeling shift to cognize objects by the force of faculties and objects; shifting like names, they are therefore designated with the title "name". The phrase "shifting to cognize" means cognizing this and cognizing that is called shifting cognition. The second explanation says: "Also, because they resemble names." The intention of this explanation is that all dharmas do not exceed two categories: first, the category of form; second, the category of non-form. The four aggregates and names both belong to the category of non-form; resembling names, the four aggregates are therefore called name. The third explanation says: "Because they are manifested by names." The intention of this explanation is that form dharmas are gross and distinct, some of which do not require names to be manifested, as when seen by the eye; the four aggregates are subtle, strictly requiring names to be manifested and necessarily depending on names, hence they are designated with the title "name". The fourth explanation says: Other masters state that when the four non-material aggregates abandon this body, they turn and proceed toward another rebirth; shifting like names, they are therefore designated with the title "name". Explanation: This master defines shifting in terms of abandoning the body, whereas the first master relies on cognizing objects as shifting; although "shifting" is the same word, the two explanations are different.