成唯識論述記 5.812

5.812

述曰：下引證也。明此緣者，如大目連獼猴池側坐，無所有處定，有象哮吼、猨猴戲聲，即便出定。薩婆多師，出已方聞；今此大乘，聞已方出。若先不聞，如何出定？問：豈有無所有處心得緣欲界聲等境也？六十五等說：廣惠聲聞、有學、無學無色界心緣三界法。故得無違。六十三卷〈三摩呬多地〉末說：謂有行人若遇聲緣從定起者，遇聲耳識與定相應，意識俱轉起聞於聲，名遇聲緣從定而起。或復起者，即是耳識，此舉定中得起耳識。或者，謂假者，即得定人，由定中聞故出。

The Commentary states: Below is the citation of scriptural proof. To elucidate this condition: just as when the great Maudgalyāyana sat beside the Monkey Pool in the absorption of the sphere of nothingness, and upon hearing the roaring of elephants and the playing of monkeys, immediately emerged from concentration. The Sarvāstivādin masters hold that only after emerging did he hear [them]; here in Mahāyāna, he emerged only after hearing [them]. If he had not heard them first, how could he emerge from concentration? Question: Can a mind in the sphere of nothingness really take as its cognitive object the sounds and so forth of the desire realm? Fascicle sixty-five and other passages state that the formless-realm minds of Śrāvakas of vast wisdom, whether on the stage of learning (śaikṣa) or beyond learning (aśaikṣa), take the phenomena of the three realms as their cognitive objects. Hence there is no contradiction. At the end of the "Samāhitā Bhūmi" in fascicle sixty-three, it states: "When a practitioner encounters the condition of sound and emerges from concentration, the ear-consciousness that meets the sound and the mental consciousness associated with the concentration turn together to hear the sound; this is called emerging from concentration upon encountering the condition of sound. Or, 'arising again' refers to the ear-consciousness itself." This establishes that an ear-consciousness can arise within concentration. 'Or' refers to the provisional designation of the person, namely the person who has attained concentration, who emerges because he hears within concentration.