唯識二十論述記 1.15

1.15

二、親因緣，隨佛說、不說，皆於能聽者，耳、意識上所變聲等，為其教體。今論之本，謂即佛經，故出體者，應如經說。然造論主唯有說法，為增上緣，令聞者變。總合疎、親所緣緣為論，皆以聲、名、句、文為體。《十地論》說：說聽俱以二事究竟，一者聲；二善字。此下文云：「展轉增上力，二識成決定」，《成唯識》說：「法、詞二無礙解，境有差別等」，廣引教理，明此體性，如餘處說。

Second, as a direct causal condition: whether the Buddha speaks or does not speak, the sounds and so forth transformed upon the auditory and mental consciousnesses of the listener constitute the teaching's essence. The root of the present treatise is the Buddha's sūtras, so the presentation of its essence should be as explained for the sūtras. However, the author of the treatise merely preaches the Dharma, acting as an adhipati-pratyaya that causes the listener to transform [mental representations]. Taking together the indirect and direct ālambana-pratyayas to constitute the treatise, sounds, names, phrases, and phonemes all serve as its essence. The Daśabhūmika-śāstra states: 'Preaching and listening are both completed through two things: first, sound; second, correct syllables.' Later in this text it says: 'Through mutual sovereign power, the two consciousnesses are determined.' The Cheng weishi lun states: 'The two unobstructed knowledges of Dharma and expression have distinctions in their objects, and so forth.' Broadly citing scripture and reasoning, it clarifies this essence, as explained elsewhere.