大方廣佛華嚴經隨疏演義鈔 17.63

17.63

Regarding the Commentary's "Second, 'I have heard' explains the accomplishment of hearing," etc.: the text of the Commentary has three parts: first, generally explaining the intent of its establishment; next, from "'I' refers to Ānanda" onwards, a brief explanation; and later, from "Why is it called 'I'?" onwards, resolving objections and re-explaining. Within this there are two parts: first, inquiring into and explaining "I have heard"; and later, explaining what was heard. In the former, first, inquiring into and explaining the nominal designation based on the aggregates for "I" is common to all teachings; later, from "Through what does this hearing operate?" onwards, it inquires into hearing and re-explains, which is common to "I have heard." Within this, first it inquires, and later, from "If based on the Great and Lesser Vehicles" onwards, it explains separately according to the teachings. Within this there are three: first, Dharmalakṣaṇa; second, Niḥsvabhāva; third, Dharmatā. In the first, Dharmalakṣaṇa, the Lesser Vehicle and the Initial Teaching are included. Within this there are two: first, the direct explanation; and later, resolving objections. Now, in the first, regarding the three of the Lesser Vehicle: the Sarvāstivāda school itself has three meanings. First, the treatise master Dharmatrāta: the ear hears, not the consciousness. This means that although the consciousness of its own portion hears by relying on the sense-base, the essence of hearing is the sense-base, not the consciousness. As it is with hearing, so it is with seeing and the rest. Therefore the Saṃyuktābhidharmahṛdaya says: "The eye of its own portion sees color-form; it is not that eye-consciousness sees, nor is it prajñā, nor a combination; it does not see color-form outside of obstructions." Second, master Ghoṣaka: consciousness hears, not the ear, because the sense-base lacks sentience. Third, the Tattvasiddhi masters: the combination is able to hear. The above three are all as stated in the Abhidharmakośa's "Dhātu-nirdeśa" and the Vibhāṣā, fascicle 13. Regarding the three of the Mahāyāna: first, the ear hears, not the consciousness, as the second fascicle of the Samuccaya says: "What is the characteristic of the ear-element? It refers to the ability to hear sounds"; and Yogācārabhūmi, fascicle 35, says: "Constantly directing attention to sound up to being able to hear." Second, consciousness hears, not the ear; the Liang Mahāyānasaṃgraha says: "Hearing has three meanings: first, the essence of hearing, which is the ear-consciousness; second, the provisions for hearing, which is sound; third, the fruit of hearing, which is the wisdom of hearing. Only this ear-consciousness constitutes primary hearing; the three in combination are able to hear." The Buddhabhūmivyākhyāna says: "Hearing refers to the ear-base generating consciousness to receive the sound-dust." The Yogācārabhūmi says: "Hearing refers to listening, which is the ear-base generating ear-consciousness to hear and receive the teaching."