成唯識論述記 1.581

1.581

述曰：待緣顯者，聲顯也；待緣發者，聲生也。發是生義，聲皆是常。然有時聞及不聞者，待緣詮故，方乃顯發。此有二類：一、計常聲，如薩婆多無為，於一一物上有一常聲，由尋、伺等所發音顯，此音響是無常；二、計一切物上，共一常聲，由尋、伺等所發音顯，音亦無常，如大乘真如萬法共故。唯此常者是能詮聲，其音但是顯聲之緣，非能詮體。此通破聲顯、聲生，計內、計外全分一分，如《因明疏》敘，今不繁述。今破計一切，少分亦自破，或少分一切攝諸計盡。

The Commentary states: 'Depending on conditions to be manifested' means sound is manifested (*abhivyakti*); 'depending on conditions to be emitted' means sound is produced (*utpatti*). 'Emitted' has the meaning of 'produced'. All sounds are eternal; however, that they are sometimes heard and sometimes not heard is because they must depend on conditions that express them before they are manifested or emitted. There are two kinds of this: first, grasping an eternal sound, like the unconditioned of the Sarvāstivādins, where upon each and every entity there is an eternal sound that is manifested by the tone emitted through vitarka, vicāra, and so on, this tone being non-eternal; second, grasping that upon all entities there is a single shared eternal sound, which is manifested by the tone emitted through vitarka, vicāra, and so on, the tone also being non-eternal, just as the Mahāyāna tathatā is shared by all dharmas. Only this eternal one is the designating sound; the tone is merely the condition that manifests the sound, not the designating substance. This comprehensively refutes both the manifestation of sound and the production of sound, grasping [sound as] internal or external, in whole or in part, as stated in the *Yinming shu* (Commentary on Hetuvidyā), so it will not be recounted at length here. Now, in refuting the grasp of all [sounds], the partial grasp is also naturally refuted; or else 'partial' and 'all' encompass all doctrines completely.