成唯識論述記 8.281

8.281

述曰：唯第六識能緣其名，能發其名，餘皆不緣，亦不能發。即唯詮義音聲之差別，簡非詮表聲，彼非名故，名唯無記，《瑜伽》七十二，五法中說故。聲自性唯無記，然聲有表是業性攝，以能表思，名為三性，體唯無記，名非業性，故從聲本，說為無記。然名是聲屈曲差別，唯無記性，不能熏成色、心等種。然因名故，心隨其名變似五蘊三性法等，而熏成種。因名起種，名名言種，一切熏種皆由心、心所，心、心所熏種，有因外緣，有不依外。不依外者，名「顯境」名；若依外者，名「表義」名，以分二別，然名自體不能熏種。

The Commentary states: Only the sixth consciousness can cognize its name and can utter its name; the others neither cognize nor can utter it. It is solely the distinction of sounds expressing meaning, which excludes sounds that do not express, for they are not names. Names are solely non-defined, as stated in the five dharmas in fascicle seventy-two of the Yogācārabhūmi. Sound by its own nature is solely non-defined, but sound that has uninformative/informative [matter] is subsumed under karmic nature, and because it expresses intention (cetanā), it is called having three natures; its substance is solely non-defined. Name is not of karmic nature, and therefore, following the basis of sound, it is said to be non-defined. However, a name is a vocal inflectional distinction, solely non-defined in nature, and cannot perfume to form seeds of matter, mind, and so forth. Yet because of the name, citta conforms to that name and transforms into the semblance of the five aggregates, dharmas of the three natures, and so on, thereby perfuming and forming seeds. Arising seeds due to names is called nominal seeds. All perfuming of seeds is due to citta and caitasikas; when citta and caitasikas perfume seeds, some rely on external conditions and some do not rely on the external. Those not relying on the external are named names that "manifest objects"; those relying on the external are named names that "express meaning", so as to distinguish the two. However, the substance of a name in itself cannot perfume seeds.