阿彌陀經通贊疏 1.35

1.35

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.'"