阿彌陀經通贊疏 1.35

1.35

答：「有三義：一、示不乖俗宗，雖顯真宗不乖俗理，雖顯妙言不乖麁欲，雖顯真諦不離俗故。二、我者主宰自在之義，《集藏傳》云：有三阿難：一、阿難陀，云慶喜，持聲聞藏；二、阿難跋陀，云喜賢，持獨覺藏；三、阿難伽羅，云喜海，持菩薩藏，但是一人，隨德各別，由此阿難多聞聞持，其聞積集三慧齊備，文義並持，於三藏教總持自在。若稱名字，雖順正理，無於諸法得自在義，由斯稱我不噵阿難。三、我者親義，世間共言我見聞，此將為親證。若言阿難聞，或非親聞從他傳受，今顯親聞世尊所說，非是傳聞，破他疑網，故不稱字但言我聞。聞謂耳根發識聽受所說，今癈耳別就我總稱，故名我聞。雖依大乘根識心所對境和合方名為聞，然根五義勝於識等故根名聞，若但聞聲可唯在耳，既緣名義便在意中。故《瑜伽》言：聞謂比量，耳名聞者，親聞於聲，與意為門，意方聞故。以二為聞，熏習在總，因聞所成總名為聞，癈別耳意總名我聞。」

Answer: "There are three meanings: First, to show non-contradiction with worldly convention: although revealing the ultimate tenet, it does not contradict conventional principle; although revealing wondrous words, it does not contradict coarse desires; although revealing ultimate truth, it does not depart from the conventional. Second, 'I' has the meaning of master and autonomy. The Record of Compiling the Canon states: 'There are three Ānandas: first, Ānanda, meaning Joyful Celebration, who maintained the Śrāvaka Canon; second, Ānandabhadra, meaning Joyful Goodness, who maintained the Pratyekabuddha Canon; third, Ānandakāra, meaning Joyful Ocean, who maintained the Bodhisattva Canon.' Yet it is only one person, distinguished according to different virtues. Because this Ānanda was erudite and retained what he heard, his hearing accumulated and the three wisdoms were equally complete; maintaining both text and meaning, he had total retention and autonomy over the teaching of the Three Pitakas. If he stated his name, although it would comply with correct principle, it would lack the meaning of attaining autonomy over all dharmas; hence he says 'I' and does not speak of 'Ānanda.' Third, 'I' has the meaning of personal intimacy: the world commonly says 'I saw and heard,' taking this as personal direct realization. If he said 'Ānanda heard,' it might not have been personally heard, but transmitted from another; now, to show that he personally heard what the World-Honoured One spoke, not hearsay, and to break the net of doubts of others, he does not state his name but only says 'I have heard.' 'Heard' means the ear faculty giving rise to consciousness, listening to and receiving what was spoken; now, setting aside the specific ear and referring to the person as a whole, it is called 'I have heard.' Although according to the Mahāyāna, only when faculty, consciousness, and mental factors harmonize with respect to an object is it called hearing, yet because the faculty surpasses consciousness and the rest in five meanings, the faculty is called 'hearing.' If hearing were only hearing sounds, it would be solely in the ear; but since it apprehends names and meanings, it resides in the mental consciousness. Therefore, the Yogācāravibhāṣā says: 'Hearing is inference.' The reason the ear is called 'hearing' is that it directly hears sound and serves as the gateway for the mind, and then the mind hears. With both constituting hearing, the perfuming resides in the whole; that which is accomplished due to hearing is collectively called 'hearing.' Setting aside the distinct ear and mind, it is collectively called 'I have heard.'"