仁王經疏 1.25

1.25

別釋我聞者，先釋我相，後解其聞。所言我者。傳法文殊及阿難等，五蘊身上假立為我，耳根發識能聞所說，故名為聞。故《佛地論》云「我謂諸蘊世俗假者，聞謂耳根發識聽受。廢別就總，故言我聞。」

Regarding specifically interpreting 'I heard': first we interpret the characteristics of the self, and afterward explain its hearing. As for what is called 'the self': the transmitters of the Dharma, Mañjuśrī, Ānanda, and others, conventionally designate a self upon the basis of the body of the five aggregates; the ear faculty produces consciousness that can hear what is spoken, hence it is called 'hearing'. Therefore the *Buddhabhūmi-vyākhyāna* says: '"I" refers to the worldly conventional designation among the aggregates; "heard" refers to the ear faculty producing consciousness that listens and receives. Setting aside the specific to adopt the general, it is therefore said, "I heard."'