大乘起信論義記 1.24

1.24

第五能詮教體者，略作四門：一、隨相門，二、唯識門，三、歸性門，四、無礙門。初中有四句：一、或唯以名句文為性，以聲是依，非正體故。《唯識論》云「若名句等不異聲者，法詞無礙，境應無別。」二、或唯以音聲為性，名句文等聲上屈曲假立無體故。《雜集論》云「成所引聲，謂諸聖說。」三、或具前二事方為其性，《維摩經》云「有以音聲語言文字為佛事。」又《十地論》中「說者以二事說，聽者以二事聞，謂聲名等也。」

Fifth, regarding the essence of the teaching that expresses [meaning], it is briefly divided into four gates: first, the gate of conforming to phenomenal marks; second, the gate of consciousness-only; third, the gate of returning to the nature; fourth, the gate of unhinderedness. In the first, there are four propositions: First, taking solely names, sentences, and phonemes as its nature, because sound is the support and not the primary essence itself. The Cheng weishi lun states: 'If names, sentences, and so forth were not different from sound, there would be no distinction between the spheres of unhindered dharma and unhindered speech.' Second, taking solely vocal sound as its nature, because names, sentences, phonemes, and so forth are conventionally established upon the modulations of sound and have no separate essence. The Abhidharmasamuccayavyākhyā states: 'Accomplished induced sound refers to the explanations of the āryas.' Third, possessing both of the preceding two factors to constitute its nature. The Vimalakīrtinirdeśasūtra states: 'There are those who use vocal sound, language, and writing to perform the Buddha's work.' Furthermore, the Daśabhūmikaśāstra states: 'The speaker speaks through two things, and the listener hears through two things, namely sound, names, and so forth.'