成唯識論述記 2.451

2.451

述曰：下申正義，有四：一、顯假差別也，此論主解，依聲假立名、句、文身，如梵音斫芻，但言斫，唯言芻，未有所目，說為字分位，若二連合，能詮法體，詮於眼體，說為名分位，然未有句位。更添言阿薩和縛，名為眼有漏，說為句位，故依分位以立名等，依一切位，非自在者。外人問：雖言分位差別，何者是也？

The Commentary states: Below is the presentation of the correct doctrine, in four parts. The first reveals their conventional distinctions. Here the author of the treatise explains that the collection of names, sentences, and syllables (nāma-, pada-, vyañjana-kāya) are nominally established on the basis of sound. For example, in the Sanskrit sound 'cakṣuḥ', merely saying 'cak' or merely saying 'ṣu' does not yet designate anything; this is termed the stage of the syllable (akṣara). If the two are linked together, they are able to express the intrinsic nature of a dharma, expressing the entity of the eye; this is termed the stage of the name (nāma). However, there is not yet the stage of a sentence. If one further adds the words 'āsrava', meaning 'the eye is with-outflows', this is termed the stage of the sentence (pada). Therefore, it is on the basis of these stages that 'name' and so forth are established; they are established on the basis of all stages, not through autonomous existence. The opponent asks: Although you speak of distinctions of stages, what are they?