瑜伽論記 22.132

22.132

釋初頌中，先解智有十三句，智者：謂聞言說為先慧乃至智者：謂知言說為先慧者，景云：依毘曇六根建立見聞等，成實立六識，今依大乘對法云：若眼所識名見，若耳所識名聞，若自搆畫名覺，現量所證名知。此文即說鼻舌身三根三識及互識同時意識在定意識等以為知也。若依經部，若自所證名見，即是現量，從他所得名聞。勝鬘經云：而說偈言我聞佛音聲等。不自親聞佛說，傳聞便書名聞慧，是聖言量。若自思搆名覺，即是比量，泰云：經中說：智、見、覺、知四種，故論主解云：智者：謂先同聞，故起言說云我聞，因此起智、見、覺、知。類此可解。

In explaining the first verse, it first explains knowledge, which has thirteen phrases. 'Knowledge: meaning wisdom preceded by hearing speech' up to 'knowledge: meaning wisdom preceded by knowing speech'—Jing says: According to the Abhidharma, seeing, hearing, and so on are established based on the six sense faculties; the Satyasiddhi establishes them based on the six consciousnesses. Now, relying on the Mahāyāna Abhidharma, it says: What is recognized by the eye is called seeing; what is recognized by the ear is called hearing; what is conceptualized by oneself is called perceiving; what is realized by direct perception is called knowing. This text thus speaks of the three faculties and three consciousnesses of nose, tongue, and body, as well as the concurrent mental consciousness of reciprocal cognition, the mental consciousness in meditative absorption, etc., as 'knowing.' If relying on the Sautrāntika: What is realized by oneself is called seeing, which is direct perception; what is received from another is called hearing. The Śrīmālādevī Sūtra says: 'And spoke in verse: I heard the voice of the Buddha, and so on.' Not personally hearing the Buddha's preaching oneself, but writing it down as received through transmission is called wisdom arisen from hearing, which is authoritative testimony. If conceptualizing by oneself, it is called perceiving, which is inference. Tai says: The sūtra speaks of four kinds: knowing, seeing, perceiving, and comprehending; therefore the author of the treatise explains: 'Knowledge: meaning having previously heard together, one therefore gives rise to speech, saying "thus have I heard"; based on this, knowledge, seeing, perceiving, and comprehending arise.' Analogous to this, it can be understood.