金光明經文句 1.4

1.4

「我聞」者，舊云：阿難不師心，親承佛旨，故曰我聞。真諦曰：「我是器義。一散心名覆器，無聞慧故。二忘心名漏器，雖得而失，無思慧故。三倒心名穢器，非而謂是，無修慧故。阿難無三過，唯是善好器，親承有在，故言我聞。」《釋論》云「耳根不壞，聲在可聞處，作心諦聽，因緣和合故稱聞。阿難與聽眾述佛遺旨，親承不謬，故言我聞。」師釋我有四義，謂我我、我無我、無我我、我無我而不二真我，義配四根性人（云云）。聞亦四義，謂聞聞、聞不聞、不聞聞、不聞不聞，配四教法人（云云）。有四種阿難，謂歡喜阿難、賢阿難、典藏阿難、海阿難，為四種緣立四種名。歡喜阿難是我我用聞聞，親承丈六身佛，持三藏法，故言我我聞聞。賢阿難是我無我用聞不聞，親承丈六尊特合身佛，持通法，故言我無我聞不聞。典藏阿難是無我我用不聞聞，親承尊特身佛，持別法，故言無我我不聞聞。海阿難是我無我而不二用不聞不聞，親承法身佛，持圓法，故言我無我而不二用不聞不聞。此經通三乘說，聽一音各解，故須分別（云云）。觀解者，若作攀上厭下觀，是為我我聞聞。若作析體兩種從假入空觀，皆是我無我聞不聞。若作從空出假觀，是無我我不聞聞。若作中道觀，是真我不聞不聞。

"I heard": Traditionally it is said: Ānanda did not follow his own mind but personally received the Buddha's intention; hence it is said "I heard." Paramārtha said: "'I' has the meaning of a vessel. First, a distracted mind is called an overturned vessel, because it lacks the wisdom of hearing. Second, a forgetful mind is called a leaking vessel: though it obtains, it loses, because it lacks the wisdom of reflection. Third, an inverted mind is called a defiled vessel: taking the wrong to be right, because it lacks the wisdom of cultivation. Ānanda was free from these three faults and was solely a fine vessel; his personal reception had substance, hence it is said 'I heard.'" The Mahāprajñāpāramitopadeśa states: "When the ear faculty is undamaged, the sound is in a place where it can be heard, and one applies the mind to listen attentively, the combination of causes and conditions is termed 'hearing.' Ānanda recounted the Buddha's bequeathed intention to the audience, personally receiving it without error; hence it is said 'I heard.'" The Master explains that "I" has four meanings, namely: self-I, I-selflessness, selfless-I, and the non-dual true I of I and selflessness; these meanings match people of four faculties (and so forth). "Hearing" also has four meanings, namely: hearing hearing, hearing non-hearing, non-hearing hearing, and non-hearing non-hearing, matching people of the four teachings and dharmas (and so forth). There are four kinds of Ānanda, namely: Delight Ānanda, Worthy Ānanda, Treasury-Holding Ānanda, and Ocean Ānanda, with four names established for four kinds of conditions. Delight Ānanda is self-I using hearing hearing: he personally received from the Buddha of the sixteen-foot body and maintained the Tripiṭaka Dharma; hence it is said self-I hearing hearing. Worthy Ānanda is I-selflessness using hearing non-hearing: he personally received from the Buddha who unites the sixteen-foot and the exalted distinctive bodies and maintained the common Dharma; hence it is said I-selflessness hearing non-hearing. Treasury-Holding Ānanda is selfless-I using non-hearing hearing: he personally received from the Buddha of the exalted distinctive body and maintained the distinctive Dharma; hence it is said selfless-I non-hearing hearing. Ocean Ānanda is the non-dual I and selflessness using non-hearing non-hearing: he personally received from the Dharmakāya Buddha and maintained the perfect Dharma; hence it is said the non-dual I and selflessness using non-hearing non-hearing. Because this sūtra is taught in common to the three vehicles, who hear the single sound and each understand differently, distinctions must be made (and so forth). As for the contemplative interpretation: if one practices the contemplation of grasping the superior and rejecting the inferior, this is self-I hearing hearing. If one practices the two kinds of contemplation of entering emptiness from provisionality—by analytical deconstruction and by direct realization of substance—these are both I-selflessness hearing non-hearing. If one practices the contemplation of emerging from emptiness into provisionality, this is selfless-I non-hearing hearing. If one practices the contemplation of the Middle Way, this is the true I non-hearing non-hearing.