首楞嚴義疏注經 3.186

3.186

破浮塵也。初三句縱破，設取浮塵之耳容有聞者，若無動靜亦不成聞。云何下三句正責破也，如何將此可見浮塵雜色觸法為識之界？則耳下二句雙質二根，從何為界生耳識耶？

This refutes the superficial dust-organ. The first three sentences concede the point to refute it: even granting that the ear of superficial dust could perhaps have hearing, if movement and stillness are absent, hearing is still not established. The three sentences from 'How could' onward constitute a direct rebuke and refutation: how could one take this visible superficial dust, this tactile dharma of mixed colours, as the realm of consciousness? The two sentences from 'From what, then' onward challenge both faculties together: from what could a realm be formed to produce ear-consciousness?