成唯識論述記 1.579

1.579

述曰：明論聲常，是婆羅門等計。「明論」者，先云「韋陀論」，今云「吠陀論」。「吠陀」者，明也，明諸實事故。彼計此論聲為能詮，定量表詮諸法。諸法揩量，故是常住。所說是非，皆決定故。餘非揩量，故不是常。設有少言，稱可於法，多不實故，亦名非常。梵王誦者，而本性有，然聲性非能詮。下破之中，彼無同喻，為不定過。

The Commentary states: Sound of the treatises of enlightenment (*vidyā-śāstra*, Veda) being eternal is the doctrine of the Brahmins and others. 'Treatises of enlightenment': formerly called *weituo lun*, now called *feituo lun* (Veda-śāstra). 'Veda' means enlightenment, because it elucidates all real matters. They grasp that the sound of this treatise is the designator, which definitively designates and expresses all dharmas. It is the definitive measure of all dharmas, and is therefore eternal, because whatever right or wrong it speaks of is completely determined. Other [sounds] are not definitive measures, and are therefore not eternal. Even if they have a few words that correspond to reality, because most are untrue, they are also called non-eternal. That which King Brahmā recites is original nature, yet the essence of sound (śabdatva) is not the designator. In the refutation below, they have no homologous example (sādharmya-dṛṣṭānta), which incurs the fault of being inconclusive (anaikāntika).