俱舍論頌疏論本 5.45

5.45

釋曰：名身等者，標章也。所謂下，正釋也。等者，等取句身、文身也。想章字總說者，釋上也。以想釋名，以章釋句，以字釋文，以總說釋身也。論云：「名謂作想。」解云：想者取像，或契約義。若取像名想，想是心所，如說色名，能生色想，因名生想，名為作想。若契約義，想即是名，謂諸賢聖共為契約，立色等名，名即是想。由此名想能有詮表，故名作想。梵云那（上聲）磨，唐翻為名，是隨義、歸義、赴義，謂隨音聲歸赴於境。呼召色等，名能詮義。論云：「句者謂章，詮義究竟。如說諸行無常等章，或能辨了業用、德時相應差別，此章稱句。」解云：且如一色，有所見業，能發識用。青黃等德、過未等時，與四相合名為相應。不相應者名曰差別。謂能辨色是所見等，此章稱句也。梵云鉢陀，義翻為句，正翻為迹，謂如象身有四足迹，且如一頌總四句成，故今就義翻之為句。梵云縛迦，此翻為章。章者，詮義究竟，故以章釋句。文者，謂字，如說惡、阿、壹、伊等字，是不相應行中字，不同此方黑書之字。梵云便膳那，唐云文，是能彰顯義。近顯名句，遠顯於義。西國風俗，呼扇、鹽、酢，亦名便膳那，亦是能顯義，扇能顯風，鹽酢能顯食中味也。故舊譯為味，翻之謬矣。身者，聚集義。總說者，合集義，謂合集總說二三等名，為聚集故，故以總說釋身義也。論云：「言總說者，是合集義，於合集義中說嗢遮界故。」解云：西方聲明造字，有字界、字緣。界是本義，以字緣助成種種義。且嗢遮是字界，本造字家於合集義中立嗢遮字界，後以字緣助嗢遮界，轉成三木訖底，唐言總說。既知總說之義起自嗢遮，嗢遮是合集義，明知總說亦是合集。此文言於合集義說嗢遮界，以證總說是合集義。既以總說釋身，故知多名合集為名身等也。然一名是名，非名身。二名名身，如說色。聲。三名已去名多名身，如說色、聲、香等者，有三名也。一句是句，非句身；兩句是句，亦句身；三句已去，名多句身也。如說諸行無常，一切法無我，涅槃寂滅，此皆有三句，名多句身也。一字是文，非文身；二字亦文，亦文身；三字已去，名多文身。如迦、佉、伽等有三字，得名多文身也。論云：「且如古者，於九義中共立一瞿聲，為能詮定量故。」有頌曰：

The commentary explains: 'Name-group and so forth' sets forth the topic. 'What is called' and following begins the actual exposition. 'And so forth' includes phrase-groups and phoneme-groups. 'Idea, clause, letter, and generic expression' explains the preceding terms: 'idea' explains name (nāma); 'clause' explains phrase (pada); 'letter' explains phoneme (vyañjana); and 'generic expression' explains group (kāya). The treatise states: '"Name" means making an idea.' The explanation says: An idea is the grasping of an image, or it means convention. If grasping an image is called an idea, the idea is a mental factor; for example, when the name 'matter' (rūpa) is spoken, it can produce the idea of matter—because the idea arises due to the name, it is called 'making an idea'. If it means convention, the idea is itself the name: the noble sages jointly made conventions, establishing names such as 'matter', so the name is itself the idea. Because such names and ideas are capable of expressing meaning, they are called 'making an idea'. In Sanskrit it is called nāma, which is translated into Chinese as 'ming' (name). It conveys the senses of following, resorting, and tending toward: namely, following sound, it resorts and tends toward the referent. Calling out 'matter' and so forth, the name is capable of expressing the referent. The treatise states: '"Phrase" means a clause, which expresses a referent completely. As when one speaks clauses such as "all conditioned things are impermanent", or when it is able to distinguish actions, functions, qualities, and temporal associations and differentiations—such a clause is called a phrase.' The explanation says: Take, for example, a single instance of matter: it has the activity of being seen, and can trigger the function of consciousness. Qualities such as blue and yellow, times such as past and future, and its conjoining with the four characteristics are called 'association'. That which is not associated is called 'differentiation'. Being able to distinguish that matter is what is seen and so forth—such a clause is called a phrase. In Sanskrit it is called pada; translated according to its meaning, it is 'phrase' (sentence), but literally translated it is 'footprint' or 'step', just as an elephant's body has four footprints, and just as a single stanza (gāthā) is formed of four lines (pāda); thus it is now translated according to meaning as 'phrase'. In Sanskrit it is called vākya, which is translated here as 'clause'. A clause expresses a referent completely, and therefore 'clause' is used to explain 'phrase'. 'Phoneme' means letter (akṣara), such as the letters a, ā, i, ī, and so forth; these are letters among the conditioned factors disassociated from thought, unlike the letters written in black ink in this land. In Sanskrit it is called vyañjana, which is called 'wen' (phoneme/manifestation) in Chinese, meaning that which reveals or manifests. Directly it reveals names and phrases; indirectly it reveals meaning. In Western customs, fans, salt, and vinegar are also called vyañjana, which also carries the meaning of revealing: a fan can reveal wind, and salt and vinegar can reveal flavors in food. Therefore the older translation as 'flavor' (wei) was an erroneous rendering. 'Group' (kāya) means an assemblage. 'Generic expression' (samukti) means a combination: bringing together and expressing two or three names collectively constitutes an assemblage, and therefore 'generic expression' is used to explain the meaning of 'group'. The treatise states: '"Generic expression" means combination, because the root uc- is used in the sense of combination.' The explanation says: In the grammatical science of the Western regions for forming words, there are roots (dhātu) and affixes (pratyaya). The root is the basic meaning, and affixes assist in forming various meanings. Here, uc- is the verbal root: the ancient grammarians established the root uc- with the meaning of combination, and later, by adding affixes to the root uc-, it became samukti, which in Chinese is 'generic expression'. Knowing that the meaning of 'generic expression' derives from uc-, and that uc- means combination, it is clear that 'generic expression' also means combination. This passage states that the root uc- is used in the sense of combination to prove that 'generic expression' means combination. Since 'generic expression' explains 'group', we know that a collection of multiple names constitutes a 'name-group' and so forth. However, a single name is just a name, not a name-group. Two names are called a name-group, such as saying 'matter, sound'. Three or more names are called a group of many names, such as saying 'matter, sound, fragrance', where there are three names. A single phrase is a phrase, not a phrase-group; two phrases are phrases and also a phrase-group; three or more phrases are called a group of many phrases. As when saying 'all conditioned factors are impermanent, all dharmas are non-self, nirvāṇa is quiescence'—these are three phrases, called a group of many phrases. A single letter is a phoneme, not a phoneme-group; two letters are phonemes and also a phoneme-group; three or more letters are called a group of many phonemes. As with ka, kha, ga, having three letters, it is called a group of many phonemes. The treatise states: 'For example, the ancients established a single sound "go" with respect to nine meanings, as an established measure of expression.' There is a verse that says: