金剛經纂要刊定記 2.202

2.202

然我有四種。一、凡夫遍計我，二、外道神我，三、三乘假我，四、法身真我。今揀餘者故云五蘊假者，則第三隨世流布，要簡賓主乃稱於我。阿難已達我空，實不計執故云假者聞者，然大小乘諸論辨聞不同，有云耳根，或云耳識，或云根識和合故聞。今云耳根發識，則後義也。以根識單闕皆不能聞云云。然根識聞聲而不聞教，若準名句唯是意聞。故《瑜伽》云：「聞謂比量。」然由耳識緣於聲境，與意同時得聞也。然此二識聞聲名句，實非先後異時，以率爾耳識同時意識故得聞也。五識皆然。

Now, 'I' has four kinds: 1. the imputed self of ordinary people; 2. the soul-self of non-Buddhists; 3. the nominal self of the three vehicles; 4. the true self of the dharmakāya. Now, setting aside the others, it says 'the nominal person of the five aggregates,' which is the third: following worldly convention, to distinguish guest and host, one designates it as 'I.' Ānanda had already realized the emptiness of self and truly held no clinging; hence he is called a nominal person. As for hearing, the treatises of the Mahāyāna and Hīnayāna differentiate hearing differently: some say the ear sense-faculty, or some say the ear-consciousness, or some say that hearing occurs from the harmonious conjunction of faculty and consciousness. Now saying that the ear sense-faculty gives rise to consciousness is this latter meaning, because either the faculty or consciousness alone cannot hear, and so forth. However, the faculty and consciousness hear sound but do not hear the teaching; according to the names and phrases, it is only mental hearing. Therefore the Yogācārabhūmi states: 'Hearing is inference.' Yet, through the ear-consciousness taking the sound-realm as condition, simultaneously with the mind it is able to hear. However, these two consciousnesses hearing the sound, names, and phrases are in truth not at separate times before and after; through the instantaneous ear-consciousness and the simultaneous mental consciousness, one is thus able to hear. It is so with all five consciousnesses.