成唯識論述記 2.449

2.449

述曰：下論主調，語即能詮。若人、若天皆共了達，共知聲語即能詮故，執能詮是名，體異於語，唯汝天愛，非餘智者，以語與名不即不離，然但可言離語無體。言「天愛」者，以其愚癡無可錄念，唯天所愛方得自存。如言此人天矜故爾，故名「天愛」，又名癡人，即是天也；如說奴為郎君等，此調之言；咄天汝甚可矜，故言「天愛」，天即是愛，如《樞要》中說此義也。外人問：既聲體即能詮，如何有名等三種差別？

The Commentary states: Below, the author of the treatise taunts them, stating that speech is itself the signifier. Both humans and gods universally comprehend and mutually know that vocal speech is itself the signifier; clinging to the signifier as words whose essence is distinct from speech is held solely by you, 'darling of the gods', and not by any other wise person. Because speech and words are neither identical nor different, one can only say that apart from speech there is no separate entity. The term 'darling of the gods' (devānāmpriya) refers to someone so foolish as to be worth nothing, who can only survive because the gods pity him. Just as one might say 'this person exists only because heaven has mercy on him', he is called 'darling of the gods'; it is another name for a fool, equating him with heaven's pity. It is like calling a slave 'young master', which is speech of mockery: 'Alas, O god, you are truly pitiable!' Hence it is called 'darling of the gods', meaning heaven's love, as this meaning is explained in the Shunyao. The opponent asks: 'Since the substance of sound is itself the signifier, how are there the three distinctions of words and so forth?'