起信論疏筆削記 3.20

3.20

二、別釋，有四：初、隨相者，謂約六塵境相以出體故。名句文者，即聲上屈曲詮表，是假非實，屬不相應行所攝。故論云：一名二名多名，是曰名身。一句二句多句，名曰句身。一字二字多字，名曰文身。能詮諸法自性者，名也，名是能詮，諸法自性是所詮。如言色、言心、言水火等，各各詮表法自性故。差別者，句也，句是能詮，諸法差別是所詮。如言形色、顯色、真心、妄心等，諸法例然，一一法中揀令別故。二所依者，文也，二即名句，文即是字，以此通為名句二法所依止故。由是名則次第行列，句則次第安布，文則次第連合。此等親能詮表義理，由是取之以為教體。

Second, the specific explanation has four parts: first, 'according with marks' means determining the essence in terms of the objective marks of the six sense-dusts. 'Names, sentences, and phonemes' are the inflectional expressions upon sounds; they are provisional and not real, belonging to the category of non-associated formations. Thus the treatise states: 'One name, two names, multiple names—this is called a name-group. One sentence, two sentences, multiple sentences—this is called a sentence-group. One phoneme, two phonemes, multiple phonemes—this is called a phoneme-group.' That which can express the intrinsic nature of phenomena is 'names': names are the expressers, and the intrinsic nature of phenomena is what is expressed. For instance, speaking of form, speaking of mind, speaking of water and fire, and so forth, because each expresses the intrinsic nature of a phenomenon. 'Distinctions' are 'sentences': sentences are the expressers, and the distinctions among phenomena are what is expressed. For instance, speaking of shapes, visible colors, true mind, false mind, and so forth; all phenomena follow this pattern, because within each phenomenon they delineate distinctions. 'That upon which both rely' is 'phonemes': both refers to names and sentences, and phonemes are precisely written letters/syllables, because these universally serve as that upon which the two dharmas of names and sentences rely. Therefore, names are arranged in sequence, sentences are disposed in sequence, and phonemes are joined in sequence. These directly express meanings and principles, and for this reason they are taken as the essence of the teaching.