成唯識論演祕 2.556

2.556

釋曰：因謂所以，受謂執受，省故言受，即內大種所引之聲有情數攝。因不受聲，翻前可知，由內外緣所引之聲名為俱也。二增上緣發生一聲，然有宗不許，故《顯宗論》云：無一聲性以有執受及無執受大種為因。二、四大種各別果故，雖二大種有相扣擊而俱為因各別發聲，據自依處不成三體，雖有手鼓相擊為因發生二聲，而相映奪隨取一種，相別難知，是故聲處唯有二種。今依大乘，不取小義。

Explanation: 'Cause' means reason. 'Appropriated' means grasped; it is called 'appropriated' for brevity, which refers to sound induced by internal primary elements, subsumed under sentient beings. Sound caused by non-appropriated [elements] is known by reversing the preceding. Sound induced by both internal and external conditions is called 'both'. Two dominant conditions generate a single sound. However, the Sarvāstivāda school does not admit this; therefore the Abhidharmakośa-samayapradīpikā says: 'There is no single nature of sound that has both appropriated and non-appropriated primary elements as its cause, because the two sets of four primary elements are distinct fruits.' Although the two primary elements strike against each other and both serve as causes to generate sounds distinctly, according to their own bases they do not form three entities. Although the striking of the hand and drum acts as a cause to generate two sounds, they obscure each other, and whichever one is grasped, their distinction is difficult to know; therefore the sound āyatana has only two kinds. Now, relying on the Mahāyāna, we do not adopt the Hīnayāna meaning.