瑜伽師地論略纂 1.137

1.137

見聞覺知，如《對法》第一疏及九十三說：見、知現量，聞唯聖言量，覺是比量。　「所受所證，所觸所得」者，或以鼻舌身三，及五識俱意，并定心意，如次配之。此釋聞者，屬耳及意，教唯意緣，故九十三說聞是聖言量，亦不相違。或耳鼻身舌，如次配所受等四。其五俱時意皆是知，總通此四。聞是聖言量，故耳在知中。

Seeing, hearing, discerning, and cognizing are as explained in the first commentary on the Abhidharmasamuccaya and fascicle ninety-three: seeing and cognizing are direct perception (pratyakṣa); hearing is solely authoritative scripture (śabda-pramāṇa); discerning is inference (anumāna). Regarding "what is experienced, what is realized, what is touched, and what is attained," these may be matched respectively to the three of nose, tongue, and body, together with the mind associated with the five consciousnesses, and the mind in meditative concentration. This explanation of hearing belongs to ear and mind; teaching is only an object of mind, so fascicle ninety-three saying hearing is authoritative scripture is also not contradictory. Or ear, nose, body, and tongue may be matched respectively to the four: experienced, etc. The mind simultaneous with the five is entirely cognition, universally covering these four. Hearing is authoritative scripture, so the ear is included within cognition.