成唯識論述記 10.290

10.290

述曰：三、即愚也，於中有二：初總；後別。別中初標；後釋。《解深密》、七十八云：一者，於無量所說法，即是此中義無礙解；無量法句文字，即是此中法無礙解。彼言法者，是名身也；句者，句身；文字是字身。此論正之言名句字，彼文少隱，後後惠辯等可解。即陀羅尼言貫通三無礙解，隨於一能詮名句文中，現一切能詮名等，是「法無礙解」。於一方音聲中，現一切方音聲，是「詞無礙解」。或極少於一方一名等中，現一切方諸法上名；於一方一念聲中，現諸方一切音聲，是二無礙解境差別故。前是假名等攝故，後者是實體即聲故。

The Commentary states: Third, identifying the delusion. In this there are two parts: first, general; second, specific. Within the specific, first the statement, then the explanation. The Saṃdhinirmocana and fascicle seventy-eight state: First, regarding immeasurable taught dharmas—this is the unhindered understanding of meaning here; immeasurable phrasings and syllables of dharmas—this is the unhindered understanding of dharmas here. What it calls 'dharmas' is the collection of names; 'phrases' is the collection of phrases; 'syllables' is the collection of letters. This Treatise corrects them to say 'names, phrases, and syllables'; that text was slightly obscure, but the subsequent wisdoms and eloquences are readily understood. That is, the word 'dhāraṇī' runs through the three unhindered understandings. Manifesting all expressive names and so forth within a single expressive name, phrase, or syllable is the 'unhindered understanding of dharmas'. Manifesting the sounds of all directions within the sound of a single direction is the 'unhindered understanding of language'. Or at the very minimum, within a single name of a single direction, manifesting the names of all dharmas of all directions; and within a single moment of sound of a single direction, manifesting all sounds of all directions—these are the differences in the objects of the two unhindered understandings. The former is subsumed under provisional names and so forth, while the latter is a real entity, namely sound.