注維摩詰經 1.16

1.16

什曰：若不言聞，則是我自有法。我自有法則情有所執，情有所執諍亂必興。若言我聞則我無法、則無所執，得失是非歸於所聞。我既無執、彼亦無競，無執無競，諍何由生？又云愛有二種：一、五欲愛；二、法愛。外道出家能斷欲愛、不斷法愛，故情有所執。佛弟子兼除二愛，法愛既盡，執競都息。經始稱我聞，存於此也。肇曰：出經者明己親承聖旨，無傳聞之謬也。

[Kumāra]jīva says: If one does not say 'heard,' then it is that I myself possess the Dharma. If I myself possess the Dharma, then feelings will have attachments; if feelings have attachments, disputation and chaos will surely arise. If one says 'I have heard,' then I do not possess the Dharma, and thus have no attachments; gain and loss, right and wrong, revert to what was heard. Since I have no attachments and the other has no contention, with neither attachment nor contention, from where could disputes arise? Furthermore, it is said that there are two kinds of attachment: first, sensual attachment; second, attachment to dharmas. Renunciants of non-Buddhist paths can sever sensual attachment, but cannot sever attachment to dharmas; therefore, their feelings have attachments. Disciples of the Buddha eliminate both attachments; attachment to dharmas having ended, attachment and contention both cease. The beginning of the sūtra stating 'I have heard' resides in this.
[Seng]zhao says: The transmitter of the sūtra clarifies that he personally received the holy intention, without any error of hearsay.