成唯識論掌中樞要 1.119

1.119

聲論中：《瑜伽》第十五云：處所根裁施設建立者，如樹根裁，樹之根本故。聲根本，名曰「根裁」，即是字也。辨出聲處所，名為「處所」，本聲明也。謂劫初起，梵王創造一百萬頌聲明，後命惠減；帝釋後略為十萬頌；次有迦多沒羅仙略為一萬二千頌；次有波膩尼仙略為八千頌。此上四論總名「處所」。今現行者唯有後二，前之二論並已滅沒。字體根裁聲明論有三百頌；波膩尼仙所造，略成聲明頌有一千頌，名為「聲明略本頌」；後有《八界論》，有八百頌，名為「因緣」；又有聞《釋迦論》一千五百頌；又有《溫那地論》二千五百頌。此五聲明並名根裁，能與根本處所聲明，為生智解所依本故。然護法菩薩造二萬五千頌，名《雜寶聲明論》，西方以為聲明究竟之極論，盛行於世。然《聲明論》有五品，《瑜伽》云：相續、名號、總略、彼益、宣說。一、相續：是合聲合字法為一品，是第一分；二、名號：明劫初，梵王於一一法皆立千名，帝釋後減為百名，後又減為十名，後又減為三名，總為一品，是第二「名號品．名號分」。三、總略：是聲明中根本略要。四、彼益：是次中略之，令物生解，名為彼益。五、宣說：是廣宣說，謂略、中、廣。是後三品即後分，三聲論中有執一切聲皆是常。有二釋：一云一切一切，即內、外皆計常；二云小分一切，唯內一切聲常。雖有二解，前解為勝。外物雖復不詮，顯生聲之緣，亦有一切物共，亦有各別，隨應有之。

Regarding the Grammarians (Śabdavāda): The fifteenth fascicle of the *Yogācāra* says: As for 'the positing and establishment of phonological loci and roots,' it is like the roots of a tree, which are the basis of the tree. The foundation of sound is called 'root,' which is the syllable/letter. Discerning the locus from which sound is produced is called 'locus'; this is the fundamental treatise on phonology (śabda-vidyā). That is to say, at the beginning of the kalpa, Brahmā created a śabda-vidyā treatise of one million verses; later, as lifespan and wisdom decreased, Śakra abbreviated it to one hundred thousand verses; next, the ṛṣi Kādamra (?) abbreviated it to twelve thousand verses; next, the ṛṣi Pāṇini abbreviated it to eight thousand verses. These four treatises above are collectively named 'Locus.' At present, only the latter two are extant; the former two treatises are already lost. The fundamental śabda-vidyā treatise on letter-forms consists of three hundred verses; composed by the ṛṣi Pāṇini, an abridged root text of śabda-vidyā verses has one thousand verses, named the *Abridged Root Verses on Phonology*; later there is the *Treatise on the Eight Roots* (Dhātupāṭha / Aṣṭadhātu?), which has eight hundred verses, named *Causes and Conditions*; furthermore, there is the *Śākya Commentary* of one thousand five hundred verses; and the *Uṇādi Treatise* of two thousand five hundred verses. These five phonological treatises are all called 'roots,' because they serve as the foundational basis that generates cognitive understanding for the fundamental śabda-vidyā of 'Locus.' Later, Bodhisattva Dharmapāla composed twenty-five thousand verses named the *Treasure-Trove Treatise on Phonology* (Śabdavārttika?), which the Western regions regard as the ultimate, pinnacle treatise of phonology, widely circulating in the world. Now, the *Treatise on Phonology* has five chapters; the *Yogācāra* says: euphony (saṃdhi), names (nāma), summary (saṃgraha), benefit to others (parārtha), and exposition (nirdeśa). First, Euphony: it combines the rules of euphonic combination of sounds and letters into one chapter, which is the first division. Second, Names: explaining that at the beginning of the kalpa, Brahmā established one thousand names for each and every phenomenon; Śakra later reduced them to one hundred names; later they were reduced again to ten names; later they were reduced again to three names; all this forms one chapter, which is the second, 'Chapter on Names / Division on Names.' Third, Summary: these are the fundamental essentials of phonology. Fourth, Benefit to Others: this is an intermediate abridgement to cause beings to understand, named 'benefit to others.' Fifth, Exposition: this is the extensive exposition, comprising the brief, intermediate, and extensive. These latter three chapters are the latter divisions. Among the Grammarians, there are those who hold that all sounds are permanent. There are two explanations: one says 'all of all,' meaning that both internal and external sounds are held to be permanent; the second says 'all of a partial extent,' meaning that only all internal sounds are permanent. Although there are two explanations, the former is superior. Although external things do not denote, the conditions that manifest the production of sound are common to all things, and also particular to each, existing as appropriate.