瑜伽論記 17.521

17.521

基云：謂通凡夫及聖者，得九無間解脫道已，住勝進道中，或於一時其勝進道心與散心相雜而起，此散心或色界繫，聞慧等攝故。不然是欲界聞思慧等，或於一時以純定心住勝進道，非無間解脫道住勝進道中，若遇外強盛聲緣，從定起耳識緣之，與定心第六識俱時轉，此是唯耳識緣，無第六識與耳識同緣一境，故論云：非即彼定相應意識能取此聲，此義意言，定中聞聲從定起耳緣，與意識俱轉，然意不與耳識同緣一境，故言非定相應意識能取此聲。

Ji says: 'This applies generally to ordinary beings and noble ones who, having attained the nine paths of non-interval and liberation, abide in the path of supreme progress. Or at one time the mind of their path of supreme progress arises mixed with a distracted mind; this distracted mind is either bound to the form realm, as it is subsumed under hearing-wisdom and the like, or else it is hearing- and reflection-wisdom of the desire realm. Or at one time, with a purely concentrated mind, one abides in the path of supreme progress. While abiding in the path of supreme progress—not in the path of non-interval or liberation—if one encounters a strong external condition of sound, an ear-consciousness arises from meditative absorption to take it as its object, proceeding simultaneously with the concentrated mind of the sixth consciousness. This is an apprehension by the ear-consciousness alone; there is no sixth consciousness apprehending the same object together with the ear-consciousness. Therefore the treatise says: "It is not that the mental consciousness associated with that meditative absorption can apprehend this sound." The meaning of this is that when hearing a sound in meditative absorption, the ear[-consciousness] arises from meditative absorption to apprehend the condition, proceeding together with the mental consciousness, yet the mind does not take the same object together with the ear-consciousness; hence it says, "it is not that the mental consciousness associated with meditative absorption can apprehend this sound."'