成唯識論述記 8.282

8.282

問曰：如緣五境而熏種等亦依外緣，何不別說因義熏習？答：境非勝緣，因境而心熏，但是顯境所攝，有能詮之法，令因起執，流轉生死。帶此勝用為緣而熏故，立表義名言熏習。又，一切法名為先，故想，名在於內，發詮召法勝，但說依名，不說依境。若依無漏名熏種，此唯無漏善，內名為緣，熏五蘊種，心變似故。雖亦依句等而成熏習，總說為名，詮召諸法，名最勝故，從勝為目但說名言熏習。名言進退，攝句字故。

Question: When grasping the five sense objects and perfuming seeds and the like, this also relies on external conditions; why is there not spoken separately of perfuming caused by meaning (artha)? Answer: The object is not a superior condition. When the mind perfumes due to an object, this is simply subsumed under the "manifesting-objects" [type]. It is the expressive dharma that causes graspings to arise based on it and to transmigrate in birth-and-death; because one is perfumed with this superior function as an auxiliary condition, the perfuming of semantic nominals (abhilāpa-nāman) is established. Furthermore, for all dharmas name comes first, so samjñā and name abide within, having superior power to articulate and designate dharmas; hence one speaks only of relying on name, and not of relying on the object. If one perfumes seeds relying on uncontaminated names, these are solely uncontaminated wholesome [dharmas]; with the internal name as condition, seeds of the five aggregates are perfumed, because the mind transforms into their likeness. Although perfuming is also accomplished relying on phrases (pada) and the like, they are collectively termed "name," because in expressing and designating dharmas, name is supreme; designating it by its superior aspect, one speaks simply of nominal perfuming. Advancing and receding, "nominal" (nāma-pada) subsumes phrases and syllables (vyañjana).