說無垢稱經疏 5.129

5.129

贊曰：此第九，不求四境法。《對法論》云「眼所受是見義，耳所受是聞義，自然思搆應知如是如是是覺義，自內所受是知義。雖大乘中根識心所和合名見等，然根五義強故得名。」《瑜伽論》云「見知現量攝，聞謂量言量，覺是比量。」故知眼名見、耳鼻舌身并同時意名知、意緣教名聞、獨意思搆名覺。《對法》以耳為門而意緣教，故耳所受是聞，其實聞者意緣教也。此四皆依有漏差別心而建立之，故說真如非見聞等。

Commentary: This is the ninth: not seeking dharmas of the four spheres. The Abhidharmasamuccaya says: "What is received by the eye is the meaning of 'seen'; what is received by the ear is the meaning of 'heard'; what is naturally reasoned out and known to be thus and thus is the meaning of 'sensed'; what is received internally within oneself is the meaning of 'known.' Although in the Mahāyāna the harmonious combination of sense faculty, consciousness, and mental factor is called seeing, etc., because the five meanings of the faculties are predominant, they receive these names." The Yogācārabhūmi says: "Seen and known are subsumed under direct perception; heard refers to authoritative testimony; sensed is inference." Thus we know that the eye is called seeing; the ear, nose, tongue, and body along with the concurrent mental consciousness are called knowing; the mental consciousness taking teaching as its object is called hearing; and the mental consciousness reasoning independently is called sensing. The Samuccaya uses the ear as the portal through which the mental consciousness takes teaching as its object, and therefore what is received by the ear is "heard," but in fact hearing is the mental consciousness taking teaching as its object. These four are all established on the basis of the sāsrava differentiated mind; therefore it is said that tathatā is not seen, heard, and so forth.