首楞嚴義疏注經 1.35

1.35

聞成就也。我，即阿難自指五蘊假者。然一切法佛說無我，今稱我者，我有四種：一凡夫遍計；二外道宗計；三諸聖隨世假立賓主；四法身真我。經指後二，非邪慢心而有所說，故無過矣。聞，謂耳根發識聽受，雖因耳處，廢別從總，故稱我聞。無相宗說：我既無我，聞亦無聞，從緣生故不壞假名，即不聞聞也。若約法性、此經旨趣，傳法菩薩以我無我不二之真我，根境非一異之妙耳，聞真俗無礙之法門。

This is the fulfillment of hearing. "I" is Ānanda designating himself as the provisional person of the five aggregates. Yet the Buddha taught that all dharmas are devoid of self; as for now calling it "I", there are four kinds of "I": first, the imagined [self] of ordinary worldlings; second, the asserted [self] of non-Buddhist traditions; third, the provisional guest-and-host established by the noble ones in accordance with the world; fourth, the true self of the dharmakāya. The sūtra indicates the latter two, not spoken with a mind of heterodoxy or pride; hence there is no fault. "Heard" means the ear faculty generating consciousness to listen and receive; although due to the ear base, discarding the specific in favour of the general, it is therefore called "I heard". The Signless Tradition says: "Since there is no self in me, hearing also has nothing heard; arising from conditions, the provisional name is not destroyed, which is non-hearing hearing." If explained according to the Dharma-nature and the essential purport of this sūtra, the Dharma-transmitting bodhisattva, with the true self of the non-duality of self and non-self, and the wondrous ear of the non-identity and non-difference of faculty and object, hears the Dharma-gate of the unhindered integration of the ultimate and the conventional.