大方廣佛華嚴經隨疏演義鈔 17.66

17.66

疏「若依無相」下，第二無相宗，含於三教，謂始教、頓教、實教。謂若但云我既無我、聞亦無聞，即大乘初門，為始教意。若云能所雙寂，無聞不聞亦無我不我，離念頓顯，即頓教意。其從緣空故，向上成前二教無我所以。二者向下成不壞假名，即不聞之聞，為實教意，謂事理無礙故，聞即不聞無二義故。故《智論》云「聞者云何聞？用耳根聞耶？用耳識聞耶？用意識聞耶？若耳根聞，耳根無覺知，故不應聞。若耳識聞，耳識一念不能分別，故不應聞。若意識聞，意識亦不能聞。何以故？先五識識五塵，然後意識識。意識不能識現在五塵，唯識過去未來五塵。若意識能識現在五塵者，盲聾人亦應識色聲。何以故？意識不破故。答曰：非耳根能聞，亦非耳識，亦非意識。是聞聲事，從多因緣和合，故得聞聲。不得言一法能聞聲。何以故？耳根無覺故，不應聞聲。識亦無色無對無處，故亦不應聞聲。聲無覺亦無根，故不能知聲。」釋曰：此上皆明相離不能聞。下云爾時耳根不壞等，即辯和合能聞。已如前法相宗中引。今明和合而聞，聞即無聞，皆實教意。若劉公《注法華》云「陰入非主為我，聽受非情曰聞。深照緣起，悟解法空，若斯人也，顧命之所因，然後傳而無執，物我同致。」釋曰：此初亦始教意，從深照緣起下即實教意，然皆屬無相宗攝。又言「不聞聞」者，即《涅槃》十九，〈十地品〉中當引大意，但明事不礙理故不聞，約理不礙事故為聞。

In the commentary, from “If based on marklessness” downward is the second [section], the Marklessness School, which encompasses three teachings: the initial teaching, the sudden teaching, and the actual teaching. If one merely says that because the self is devoid of self, hearing is also devoid of hearing, this is the initial gateway of Mahāyāna, the intent of the initial teaching. If one says that subject and object are both quiescent, with neither hearing nor non-hearing and neither self nor non-self, suddenly revealed free from conceptual thought, this is the intent of the sudden teaching. Because [dharmas] are empty due to dependent arising, looking upward, it grounds the reason for non-self in the previous two teachings; looking downward, it establishes non-destruction of conventional designations—hearing that is non-hearing—which is the intent of the actual teaching, meaning that phenomena and principle are unhindered, and hearing is precisely non-hearing without duality. Thus the Mahāprajñāpāramitopadeśa says: “As for the hearer, how does one hear? Does one hear with the ear-base? Does one hear with the ear-consciousness? Or does one hear with the mental consciousness? If one hears with the ear-base, the ear-base lacks sentience, so it should not hear. If one hears with the ear-consciousness, the ear-consciousness in a single thought-moment cannot discriminate, so it should not hear. If one hears with the mental consciousness, the mental consciousness also cannot hear. Why? First the five consciousnesses cognize the five sense-objects, and only afterwards does the mental consciousness cognize them. The mental consciousness cannot cognize the present five sense-objects; it only cognizes past and future five sense-objects. If the mental consciousness could cognize the present five sense-objects, the blind and deaf should also cognize forms and sounds. Why? Because their mental consciousness is not impaired. The answer is: It is not that the ear-base can hear, nor is it the ear-consciousness, nor is it the mental consciousness. This event of hearing sound arises from the conjunction of many causes and conditions; therefore sound can be heard. One cannot say that a single dharma can hear sound. Why? Because the ear-base lacks sentience, it should not hear sound; consciousness is also immaterial, without resistance, and without spatial location, so it too should not hear sound; sound lacks sentience and also lacks sense-bases, so it cannot know sound.” Explanation: All of the above clarifies that isolated elements cannot hear. Below, when it says, “At that time, the ear-base being unimpaired…” and so forth, it explains that hearing occurs through conjunction, as already cited under the Dharma-Characteristics School. Now, clarifying that hearing occurs through conjunction, and that hearing is precisely non-hearing, is the intent of the actual teaching. As Duke Liu's commentary on the Lotus Sūtra says: “The aggregates and bases lacking a master is called ‘self’; receptive listening not being a sentient entity is called ‘hearing.’ Profoundly illuminating dependent arising and awakening to the emptiness of dharmas—when a person is such, this is what the final bequest relies on, and only then is it transmitted without grasping, object and subject sharing the same realization.” Explanation: The beginning of this is also the intent of the initial teaching, while from “profoundly illuminating dependent arising” onward is the intent of the actual teaching; yet all belong to the Marklessness School. Furthermore, “hearing that is non-hearing” comes from Fascicle 19 of the Nirvāṇa Sūtra, whose general meaning will be cited in the “Chapter on the Ten Grounds”: it merely explains that hearing is not hearing because phenomena do not obstruct principle, and is hearing because principle does not obstruct phenomena.