仁王護國般若波羅蜜多經疏 1.47

1.47

問：諸佛說法本為除我，不言無我乃言我聞？答：《瑜伽》第六有其四義：一言說易故，若說無我，通蘊處界，知此說誰？二順世間故。三除無我怖，言無我者，為誰修道？四為宣說自他染淨因果事業，令生決定信解心故，所以稱我。又《智論》第一，四悉檀中世界悉檀故說有我，即當瑜伽順世間故。次言聞者，《婆沙》十二，薩婆多宗耳聞非識。法救尊者識聞非耳。《成實論》云「譬喻師說：心心所法和合能聞。」今大乘宗，《雜集》第二，非耳能聞亦非識等，以一切法無作用故。由有和合假立為聞，就勝所依或說根聞，以能分別故說識聞，具前二義說根識聞。《瑜伽》五十六云「諸法自性，眾緣生故、剎那滅故、無作用故。」《智論》六云「非耳及識意等能聞，多緣和合故得聞聲。又耳根識唯聞於聲而不聞教，若約名句唯意識聞。」故《瑜伽》云「聞謂比量。然由耳識親聞於聲，與意為門意方得聞，耳意為緣熏習在識，因聞所成故說為聞。廢別耳等總名我聞。」故《佛地》云「我謂諸蘊世俗假者，聞謂耳根發識聽受，廢別就總故說我聞。」

Question: The Buddhas preach the Dharma originally to eliminate the self; why do they not say "non-self" but instead say "have I heard"? Answer: Fascicle six of the Yogācārabhūmi has four meanings: First, for ease of verbal expression: if one said "non-self", that applies broadly to skandhas, dhātus, and āyatanas, and who would know who is speaking? Second, to accord with worldly convention. Third, to eliminate fear of non-self: if one says there is no self, for whom is the path cultivated? Fourth, to expound the activities of cause and effect, defilement and purity, for oneself and others, so as to cause a mind of resolute faith and understanding to arise; hence "I" is stated. Furthermore, in fascicle one of the Mahāprajñāpāramitopadeśa, among the four siddhāntas, it is due to the worldly siddhānta that a self is spoken of, which corresponds to Yogācāra's "according with worldly convention". Next, regarding "heard": in fascicle twelve of the Mahāvibhāṣā, the Sarvāstivāda school holds that the ear hears, not consciousness. The venerable Dharmatrāta holds that consciousness hears, not the ear. The Tattvasiddhi-śāstra states: "The Dārṣṭāntikas say: The conjunction of mind and mental factors is able to hear." Now, according to the Mahāyāna school, fascicle two of the Abhidharma-samuccaya-vyākhyā states that neither the ear can hear nor consciousness and so forth, because all dharmas lack active function. Because there is a conjunction, it is nominally designated as "hearing"; in terms of the superior basis, one may say the faculty hears, and because it is able to discern, one may say consciousness hears; possessing both of the preceding meanings, one says the faculty and consciousness hear. Fascicle fifty-six of the Yogācārabhūmi states: "The intrinsic nature of all dharmas is produced from conditions, ceases in an instant, and is without active function." Fascicle six of the Mahāprajñāpāramitopadeśa states: "It is not the ear, consciousness, or mind that can hear; because many conditions combine, one is able to hear sound. Furthermore, the ear faculty and consciousness only hear sound and do not hear the teaching; if we speak of names and sentences, it is only mental consciousness that hears." Hence the Yogācārabhūmi states: "Hearing is inference. However, through the ear consciousness directly hearing sound, it serves as the gateway for the mind, and only then is the mind able to hear; ear and mind serve as conditions, perfuming and depositing habits in consciousness, and because it is accomplished through hearing, it is spoken of as hearing. Setting aside the specific ear and so forth, it is collectively called 'have I heard'." Therefore the Buddhabhūmi states: "'I' refers to the worldly nominal agent among the aggregates; 'heard' refers to the ear faculty giving rise to consciousness to listen and receive. Setting aside the specific and adopting the collective, it is therefore said: 'have I heard'."