大方廣佛華嚴經隨疏演義鈔 60.10

60.10

疏「一因集」者，昔集小因，今成小行。依之集道，故名為集。「二畏苦」者，厭當苦故。「三捨心」者，即唯求自度。「下二兼劣緣覺」者，四不及自悟、五不及觀緣。彼經云「聞聲」，論云「觀者，念音聲故。何者音聲？我人眾生等但有名故。」釋曰：此中論意言聲聞者，謂眾生我人但有名故，名為念聲。義說聞聲非要耳聞，應具二義。故《瑜伽》八十二云「從他聽聞正法音聲，又令他聞正法涅槃，故曰聲聞。」即聲聞聲聞。又《瑜伽》八十四說四種聲聞，今是趣寂。四聲聞義，玄中已明。疏「結成自乘」者，論云「如是彼音聲解入，故眾生無我，非法無我。」意云：唯生無故，但成聲聞乘。

Regarding the commentary’s [statement], “First, the accumulation of causes,” having accumulated minor causes in the past, one now completes minor practices. Because one accumulates the path on their basis, it is called accumulation. “Second, fearing suffering,” because one is disgusted by future suffering. “Third, a relinquishing mind,” meaning seeking only self-deliverance. “The lower two also apply to the inferior pratyekabuddha”: the fourth does not reach self-awakening, and the fifth does not reach contemplating conditions. That sūtra states “hearing sound,” and the treatise states: “The contemplator is mindful of voice and sound. What voice and sound? It means that self, person, sentient beings, and so forth merely exist as names.” Explanation: The treatise’s meaning here says that śrāvakas, because sentient beings and self and person exist only in name, are called “mindful of sound.” In terms of meaning, hearing sound does not necessarily mean auditory hearing; both meanings should be present. Hence Yogācārabhūmi fascicle 82 says: “Hearing the sound of the correct Dharma from another, and also causing others to hear the correct Dharma and nirvāṇa, one is therefore called a śrāvaka (voice-hearer).” That is, a śrāvaka [hearing] a śrāvaka. Furthermore, Yogācārabhūmi fascicle 84 expounds four kinds of śrāvakas; here it refers to the one who inclines toward quiescence. The meaning of the four kinds of śrāvakas has already been clarified in the Profound [Meaning]. Regarding the commentary’s [statement], “concluding and establishing one’s own vehicle,” the treatise states: “In this way, through understanding and entering that sound, there is no-self of sentient beings, but not no-self of phenomena.” The meaning is: because there is only the absence of a sentient being [self], one merely achieves the śrāvakayāna.