注大乘入楞伽經 1.18

1.18

我聞者，聞成就也。將欲傳之於未聞，若有言而不傳，即為虛設。不在能說，貴在能傳，故次明我聞也。我即文殊、阿難。五蘊假者，云何稱我？我有四種：一凡夫遍計、二外道宗計、三諸聖隨世假分賓主、四法身真我。今是後二，無前二種凡外計我。我既無我，聞亦無聞，從緣空故，不壞假名，即不聞聞爾。若約此經旨趣，即傳法菩薩，以我無我不二之真我，而聞真俗無礙之法門也。

'I heard' is the fulfillment of hearing. Wishing to transmit it to those who have not heard it, if there were words without transmission, they would be established in vain. It does not lie in being able to expound, but in being able to transmit; hence next 'I heard' is explained. 'I' is Mañjuśrī and Ānanda. As a provisional entity of the five aggregates (pañca-skandha), how can it be called 'I'? There are four kinds of 'I': first, the parikalpita of ordinary beings; second, the asserted tenets of heterodox paths; third, the provisional distinction between host and guest made by the holy ones in accordance with worldly conventions; fourth, the true self of the dharmakāya. Here it refers to the latter two, not the former two kinds of self posited by ordinary beings and heterodox traditions. Since the self is already non-self, hearing is also non-hearing; because it is empty from conditions, it does not destroy provisional designations—it is simply hearing without hearing. If based on the purport of this sūtra, it is the Dharma-transmitting bodhisattva who, by means of the true self in which self and non-self are non-dual, hears the Dharma-gate of the non-obstruction of the ultimate and conventional.