成唯識論述記 8.284

8.284

述曰：即能了境心、心所法，即是一切七識見分等心，非相分心，不能顯境故。此見分等，實非名言，如言說名，顯所詮法，此心、心所能顯所了境如彼，故名之為「名」。體非名也，名體是彼不相應行故。又，如四蘊名「名」，體即是名，能顯義故，《瑜伽論》中第五十六說：「順趣種種所緣境義，依言說名，分別種種所緣境義。」四蘊名「名」，是通三性見、相分種。境從見說，亦名「名」也。了境心等之所了也，即通三界有漏、無漏，即攝一切有為法盡。《攝論》唯據言說名，唯有漏也。

The Commentary states: That is, the minds and mental factors capable of apprehending objects; namely, all minds such as the darśanabhāga of the seven consciousnesses, not the mind of the nimittabhāga, because the latter cannot manifest objects. This darśanabhāga and the like are not truly nominals; however, just as spoken names manifest what is expressed, so these minds and mental factors can manifest the apprehended objects like them, and hence are called "names." Their substance is not a name, because the substance of a name is a citta-viprayukta-saṃskāra. Furthermore, just as the four aggregates are called "name," their substance is itself name because it can manifest meaning; as Yogācārabhūmi-śāstra, fascicle fifty-six states: "Conforming and tending toward the meaning of various apprehended objects, one discriminates the meaning of various apprehended objects relying on spoken names." The four aggregates called "name" encompass the seeds of the darśanabhāga and nimittabhāga across the three natures. The object, following the subjective seeing, is also called "name." That which is apprehended by the minds that apprehend objects encompasses the three realms, both sāsrava and anāsrava, thereby completely subsuming all conditioned dharmas. The Mahāyānasaṃgraha speaks solely based on spoken names, and is exclusively sāsrava.