仁王般若經疏 1.15

1.15

「如是我聞」得一向屬阿難。「一時」已下，義有兩兼。若阿難結集法藏，遺旨令安，屬經後；當說經時，非可無時處徒眾，以此而望，即屬經前也。此是無名相中一時假名分別，不可以定執以為諍論也。然釋如是有二：初釋置如是因緣、二釋如是名義。置如是因緣者，出處不同，今依龍樹釋何以一切經初安如是者。《大智論》第二卷云「佛將滅度，阿難心沒憂海，阿泥盧豆是其從兄，云：『汝為傳法藏人，不應同於凡夫。若有所疑，須及時問。』阿難猶抱感，阿泥盧豆教為四問：佛滅度後我等云何行道？誰當作師？惡口車匿云何共住？佛經初作何等語？阿難騰此問佛。佛答初問云：依自法修四念處。答第二問云：解脫戒經是大師。答第三問云：車匿應梵法治。答第四問云：我三僧祇劫集法藏，初應安如是等語，三世諸佛悉如是說也。」第二釋如是名義。如是者，信順之辭。佛法大海，信為能入、智為能度。言如是者，乃為信也。是故有信之人，言是事如是，是其信相；不信之人，言是事不如是，是不信相。故經首稱如是也。故肇師云：「夫如是者，蓋是信順之辭，信則所言之理順，順則師資之道成。經無豐約，非信不傳，其如是者正是信也。」又如是者，不差異義。今明此法無依無得、無戲論，畢竟清淨、真實可信，故稱如是也。「我聞」者，佛勅阿難出法藏時，當言我從佛邊聞，恐人不信阿難，以人廢道也。我與無我性無有二，為世俗故說我耳。聞亦如是，耳根聲塵及以耳識，三處無間和合亦不聞。今言聞者，不聞聞也。

"Thus have I heard" can be attributed exclusively to Ānanda. From "at one time" downward, the meaning partakes of both. If Ānanda compiled the treasury of the Dharma according to the bequeathed instruction to set them down, it belongs to after the sūtra; when the sūtra was preached, there could not fail to be time, place, and an assembly of disciples, and looking at it from this perspective, it belongs to before the sūtra. This is an expedient distinction of conventional designation within the realm devoid of names and marks; one must not rigidly cling to it and form disputes. Now, in explaining "Thus," there are two points: first, explaining the causes and conditions for setting down "Thus"; second, explaining the nominal meaning of "Thus." Regarding the causes and conditions for setting down "Thus," the sources differ; now, relying on Nāgārjuna, I explain why "Thus" is set down at the beginning of all sūtras. Fascicle two of the Mahāprajñāpāramitopadeśa states: "When the Buddha was about to pass into extinction, Ānanda's heart sank into an ocean of sorrow. Aniruddha, who was his cousin, said: 'You are the person to transmit the treasury of the Dharma; you should not be like an ordinary worldling. If you have any doubts, you must ask in time.' Ānanda still harbored sorrow, so Aniruddha instructed him to ask four questions: 'After the Buddha passes into extinction, how should we practice the path? Who shall be our teacher? How should we dwell together with the foul-mouthed Chanda? What words should be placed at the beginning of the Buddha's sūtras?' Ānanda presented these questions to the Buddha. The Buddha answered the first question, saying: 'Rely on your own Dharma to cultivate the four foundations of mindfulness.' He answered the second question, saying: 'The Prātimokṣa Sūtra is the great teacher.' He answered the third question, saying: 'Chanda should be punished by the Brahmadaṇḍa.' He answered the fourth question, saying: 'Throughout three asaṃkhyeya kalpas I collected the treasury of the Dharma; at its beginning you should set down such words as "Thus [have I heard]"; the Buddhas of the three periods of time all spoke thus.'" Second, explaining the nominal meaning of "Thus." "Thus" is an expression of faith and compliance. In the great ocean of the Buddhadharma, faith is what enables one to enter, and wisdom is what enables one to cross over. Stating "Thus" is precisely for the sake of faith. Therefore, a person of faith says, 'this matter is thus,' which is the mark of faith; a person of disbelief says, 'this matter is not thus,' which is the mark of disbelief. Therefore, the heads of sūtras state 'Thus.' Master Sengzhao said: 'Now, "Thus" is an expression of faith and compliance: when there is faith, then the principle spoken is complied with; when complied with, then the path of master and disciple is accomplished. Whether a sūtra is expansive or concise, without faith it cannot be transmitted; that "Thus" is precisely faith.' Furthermore, "Thus" means non-difference. Now it clarifies that this Dharma is without dependence, without attainment, without conceptual proliferation, ultimately pure, and truly trustworthy; therefore it is called 'Thus.' As for 'have I heard,' when the Buddha instructed Ānanda to bring forth the treasury of the Dharma, he told him to say, 'I heard it from the Buddha's presence,' fearing that people might not believe Ānanda and would reject the path on account of the person. Self and selflessness are in their nature not two; it is only for the sake of the conventional world that 'I' is spoken. 'Hearing' is also like this: the ear indriya, the sound dust, and the ear consciousness, even when uninterruptedly harmonized across the three locations, do not hear. Now stating 'heard' is hearing without hearing.