大方廣佛華嚴經隨疏演義鈔 17.64

17.64

疏「然或具四緣八緣」者，通釋大小乘和合聞義。上言和合，但合根識；今取具緣，故云四八。然其四八是生識緣；若取能聞，兼所發識，則或五或九故。疏云等言或四者，即是小乘，一空、二根、三境、四作意。故《智論》云「爾時耳根不壞，聲在可聞處，作意欲聞，情塵意合即耳識生，隨耳識生即意識生，方能分別種種因緣，方得聞聲。」釋曰：聲在可聞，處即空。二即作意。情，即是根故。《中論》內詺六根品為六情品。古云：根含識義目之為情，塵即是境，意即意根，加此為五，發生耳識。言隨耳識生，即意識生，即同時意識分別，非是緣也。若約分別聲塵，則同時意識亦是緣也。「種種因緣得聞」，總結上也。言八緣者，於前四上，復加於四，謂一空、二根、三境、四作意、五根本依第八識、六染淨依第七識、七分別依第六識、八種子。種子為因緣依，諸有為法皆託此依，離此因緣必不生故。分別依者，即第六識。染淨依者，即第七識。根本依者，即第八識，根即同境依故。《唯識》第四云「由此五識俱有所依，定有四種，謂五色根、六七八識，隨闕一種必不轉故，同境分別染淨根本所依別故。如有偈云『眼識九緣生，耳識唯從八，鼻舌身三七，後三五三四。若加等無間，於前各加一。』」釋曰：眼九緣者，復加於明，闇中無見故。耳已除明，七更除空，此三合中知故。後三即六七八。六識五緣，更除染淨及與分別。分別即所發識，染淨即所依根。第七識或三或四，四謂除染淨，染淨即所發識故，前六識中約為根故除。此第七中約為識故，復除第八，第八即總故。或三者，更除於境，境即根故。言三者，即第八，但有種子、作意及根。或四，即更加境。此上諸釋，因便故來。

Regarding the Commentary's "However, it may be endowed with four conditions or eight conditions": this generally explains the meaning of hearing by combination in the Great and Lesser Vehicles. Above, "combination" meant only combining the sense-base and consciousness; here it takes being endowed with conditions, hence it says "four or eight." However, those four or eight are conditions that generate consciousness; if one considers the capacity to hear together with the generated consciousness, then there are five or nine, which is why the Commentary says "etc." As for "or four": this is the Lesser Vehicle, [namely] (1) space, (2) the sense-base, (3) the object, and (4) attention. Thus the Mahāprajñāpāramitopadeśa says: "At that time the ear-base is not impaired, the sound is in a place where it can be heard, attention desires to hear, and when sentience, dust, and intention combine, ear-consciousness is born; following the birth of ear-consciousness, mental consciousness is born, and only then can it distinguish the various causes and conditions, and only then can sound be heard." Explanation: "sound is in a place where it can be heard" refers to space. The second is attention. "Sentience" is the sense-base; thus the Madhyamakaśāstra names the chapter on the six sense-bases the "Chapter on the Six Sentientes." The ancients said: "The sense-base containing the meaning of consciousness is designated as sentience." "Dust" is the object. "Intention" is the mental sense-base. Adding this makes five that generate ear-consciousness. As for "following the birth of ear-consciousness, mental consciousness is born," this is the simultaneous mental consciousness discriminating; it is not a condition. If it is in terms of discriminating the sound-dust, then the simultaneous mental consciousness is also a condition. "Through various causes and conditions it is able to hear" summarizes the above. As for the eight conditions, four are added on top of the previous four, namely: (1) space, (2) the sense-base, (3) the object, (4) attention, (5) the fundamental support, the eighth consciousness, (6) the defiled-pure support, the seventh consciousness, (7) the discriminating support, the sixth consciousness, and (8) seeds. The seed is the cause-condition support; all conditioned phenomena rely on this support, because apart from this cause-condition they are never born. The discriminating support is the sixth consciousness. The defiled-pure support is the seventh consciousness. The fundamental support is the eighth consciousness; "base" refers to the same-object support. Fascicle 4 of the Vijñaptimātratāsiddhi says: "Because the co-arising supports of these five consciousnesses definitely number four, namely the five material bases and the sixth, seventh, and eighth consciousnesses; for lacking any one of them, [consciousness] definitely does not operate, because the same-object, discriminating, defiled-pure, and fundamental supports differ. As a verse says: 'Eye-consciousness arises from nine conditions, / ear-consciousness only from eight, / the three of nose, tongue, and body from seven, / the latter three from five, three, and four. / If one adds the immediately preceding [condition], / add one to each of the former.'" Explanation: as for the nine conditions of the eye, light is added, because there is no sight in darkness. For the ear, light is already excluded; for the seven, space is further excluded, because these three know in contact. "The latter three" refers to the sixth, seventh, and eighth. For the sixth consciousness, with five conditions, defiled-pure and discriminating are further excluded. The discriminating is the generated consciousness itself, while the defiled-pure is the supporting base. For the seventh consciousness there are either three or four; four means defiled-pure is excluded, because defiled-pure is the generated consciousness itself, and while in the previous six consciousnesses it was excluded in terms of being the base, here in this seventh it is [the consciousness itself]; the eighth is also excluded, because the eighth is general. As for three, the object is further excluded, because the object is the base itself. As for three [for the eighth], this refers to the eighth consciousness having only seeds, attention, and the sense-base; or four, adding the object. The various explanations above have been introduced as convenient points of elucidation.