[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705) › 1.22 # 仁王護國般若經疏 1.22 仁王護國般若經疏 1.22 - **Language:** Classical Chinese ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1705.1.22) 釋「我聞」者，《大論》云「耳根不壞，聲在可聞處，作心欲聞，眾緣和合故言我聞。」我總耳別，舉總攝別，世界釋也。阿難昇座口稱我聞，大眾悲泣飛空說偈，此為人也。阿難昇座，眾疑釋迦重起，或阿難成佛，或他方佛來；若唱我聞，三疑即遣，此對治釋也。阿難隨俗稱我聞，第一義中我即無我、聞即無聞，不聞而聞、不我而我，此第一義釋也。約教者，《釋論》云「凡夫三種，謂見、慢、名字，學人二種，無學一種。」阿難是學人，無邪我，能伏慢我，隨世名字稱我，此三藏意也。《十住毘婆沙》云「四句稱我，皆墮邪見。佛正法中，無我誰聞。」此通教意也。《大經》云「阿難多聞士，自然能解了，是我及無我。」知我無我、二而不二，雙分別我無我，此別教意也。若阿難知我無我、不二而二二而無二，方便為侍者傳佛智慧，此圓教釋也。《正法念經》有三阿難：一阿難陀，此云歡喜，持小乘藏；二阿難跋陀，此云歡喜賢，持雜藏；三阿難娑伽，此云歡喜海，持佛藏。《阿含》有典藏阿難，持菩薩藏。蓋指一人而具四德、傳持四教，其義分明。觀心者，有空觀、假觀、中道正觀。即空者，我即無我也。即假者，無我即我也。即中者，是真我也。 > Explaining 'have I heard': The Dàzhìdù lùn says: 'When the ear faculty is undamaged, the sound is in an audible place, and the mind is set on desiring to hear, through the combination of numerous conditions one says "I have heard".' 'I' is general and the 'ear' is specific; raising the general to encompass the specific is the explanation according to the worldly \[siddhānta\]. When Ānanda ascended the seat and uttered 'I have heard', the great assembly wept with sorrow and verses were uttered in the sky; this is for the individual. When Ānanda ascended the seat, the assembly doubted whether Śākyamuni had risen again, or whether Ānanda had become a buddha, or whether a buddha from another direction had come; when he proclaimed 'I have heard', the three doubts were dispelled; this is the therapeutic explanation. Ānanda conformed to worldly convention in saying 'I have heard'; in the supreme truth, self is immediately non-self, and hearing is immediately non-hearing; without hearing yet hearing, without self yet having a self—this is the supreme-truth explanation. In terms of the teachings, the Commentary says: 'Ordinary beings have three kinds \[of self\]: views, conceit, and nominal designation. Learners have two kinds; those beyond learning have one kind.' Ānanda was a learner; he had no heretical self and was able to subdue the conceited self, conforming to the worldly nominal designation to say 'I'—this is the meaning of the Tripiṭaka \[teaching\]. The Daśabhūmika-vibhāṣā says: 'Saying "I" in four phrases all falls into heterodox views. Within the Buddha's true Dharma, where there is no self, who hears?' This is the meaning of the shared teaching. The Mahāparinirvāṇa Sūtra says: 'Ānanda is a man of great learning, who naturally can understand self and non-self.' Knowing self and non-self as two yet non-dual, doubly distinguishing self and non-self—this is the meaning of the distinctive teaching. If Ānanda knows self and non-self as non-dual yet dual, dual yet non-dual, acting expediently as an attendant to transmit the Buddha's wisdom—this is the explanation according to the perfect teaching. The Saddharmasmṛtyupasthāna Sūtra mentions three Ānandas: first, Ānanda, translated here as 'Joy', who maintained the Small Vehicle treasury; second, Ānandabhadra, translated here as 'Joyful Worthy', who maintained the miscellaneous treasury; third, Ānandasāgara, translated here as 'Joyful Ocean', who maintained the Buddha treasury. The Āgamas have 'Treasury-Preserving Ānanda', who maintained the bodhisattva treasury. This clearly refers to one person who is endowed with the four virtues and transmits and maintains the four teachings; its meaning is clear. Regarding the contemplation of mind, there are the contemplation of emptiness, the contemplation of provisionality, and the correct contemplation of the Middle Way. Being immediately empty means the self is non-self. Being immediately provisional means non-self is the self. Being immediately middle means this is the true self. > — English (machine translation) (machine translation) - [Previous: 1.21](https://indike.org/pramana/in.bauddha.taisho.1705.1.21) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.1705.1.23) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1705.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.1.22) — English, machine translation ## Linked texts (1) - [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718.1.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.1.22](https://indike.org/pramana/in.bauddha.taisho.1705.1.22) · Pramāṇa