English
English version Heard. According to the principle of ultimate truth (paramārtha, 胜义), the ear is not the one who truly hears, nor is consciousness (vijñāna, 识) or anything else. As stated in the *Yogācārabhūmi-śāstra* (瑜伽师地论) Book 56: 'The nature of all dharmas (法, phenomena) arises from the aggregation of many causes (hetu, 因) and conditions (pratyaya, 缘), is momentary (kṣaṇika, 刹那) in its extinction, and has no independent function.' The *Mahāprajñāpāramitopadeśa* (大智度论) also says: 'It is not the ear, nor consciousness, nor mind (manas, 意), etc., that can hear; it is only through the combination of many causes and conditions that hearing of sound is attained.' It even says: 'In the Buddha-dharma (佛法), there is no single dharma that can independently act, independently know, etc.' Moreover, the ear-consciousness (śrotra-vijñāna, 耳识) merely hears the sound, while the teaching that is heard is indicated. If viewed from the perspective of names and phrases, only consciousness can hear. Therefore, the *Yogācārabhūmi-śāstra* says: 'Hearing refers to inference (anumāna, 比量).' However, because the ear-consciousness personally hears the sound, and with the mind as the mind-door (manodvāra, 意门), hearing is attained. The mind, as a condition, is imprinted in the consciousness, and the totality achieved through hearing is called 'hearing.' Abandoning the individual ear, etc., the totality is called 'I heard' (evaṃ mayā śrutam, 我闻). Therefore, the *Buddhabhūmi-sūtra-śāstra* (佛地经论) says: 'I (aham, 我) refers to the aggregates (skandha, 蕴), a conventional (saṃvṛti, 世俗) designation. Hearing (śrutam, 闻) refers to the ear-organ (śrotra-indriya, 耳根) initiating ear-consciousness to listen and receive.' Abandoning the individual and referring to the totality, hence it is said 'I heard.' Question 1: Why is it necessary to abandon the individual and speak of the totality? Answer: If 'I' is not mentioned, self and others cannot be distinguished. The ear is common to all; whose ear is hearing? Moreover, at the time of hearing, it is not only the ear, but also extremely many conditions that are needed. If each were enumerated, it would become tedious and lengthy. If only one were mentioned, the meaning and function would not be comprehensive. Therefore, to show the hearing of combination, the false designation 'I' is generally indicated. However, there are three types of 'I': first, the falsely adhered-to 'I' (mithyā-parikalpita-ātman, 妄所执我), referring to the 'I' falsely conceived by non-Buddhists, etc.; second, the provisionally established 'I' (prajñapti-sat-ātman, 假施设我), referring to the blissful, pure, and eternal 'I' in the *Mahāparinirvāṇa-sūtra* (大涅槃经), provisionally established to eliminate the attachment of the two vehicles (śrāvakayāna and pratyekabuddhayāna, 二乘); third, the conventionally propagated 'I' (saṃvṛti-vyavahāra-ātman, 世俗流布我), referring to the 'Devadatta' (天授), 'sacrifice' (祠), etc., commonly propagated in the world. The person now transmitting the Dharma (法), following worldly custom, refers to themselves as 'I,' which is different from the 'I' mentioned earlier; this is actually the great 'I' of no-self (anātman, 无我). The completely imputed nature (parikalpita-svabhāva, 遍计所执性) has no substance, the perfectly accomplished nature (pariniṣpanna-svabhāva, 圆成实性) has no characteristics, so hearing cannot be spoken of. However, in terms of the dependently arisen nature (paratantra-svabhāva, 依他起性), there is also no real hearing; it is merely the combination of causes and conditions, falsely called hearing. Question 2: The Buddhas' teachings originally aim to eliminate the attachment to self; why not say 'no-self' (anātman, 无我) but say 'I heard' (evaṃ mayā śrutam, 我闻)? Answer: The *Yogācārabhūmi-śāstra* Book 6 explains it with four reasons: first, it is easy to speak. If 'no-self' is said, it encompasses the aggregates (skandha, 蕴), sense bases (āyatana, 处), and realms (dhātu, 界), and it is not known who is being referred to. Second, it conforms to worldly customs. Third, it removes the fear of 'I.' If 'no-self' is said, who is practicing? Fourth, it is to proclaim the causes and effects of defilement and purification of oneself and others, so that beings may generate decisive faith and understanding. Therefore, 'I' is used. In the *Mahāprajñāpāramitopadeśa* Book 1, among the four siddhāntas (四悉檀), there is no fault in speaking of 'I' according to the world-siddhānta (lokasiddhānta, 世界悉檀), which is exactly what the *Yogācārabhūmi-śāstra* says about conforming to the world. --------------------------------------------------------------------------------
Chinese
间故。又云。世间语言有三根本。一见二慢三名字。前二不净后一通净。一切凡夫三种语言见道学人二种除见。今依第三说我无失。三问既依名字。何故不言阿难问。答。有五义。一示不乖俗宗。虽显真序不乖俗理。虽显妙言不乖粗欲。显真谛不离俗故。二我者主宰自在之义。佛地论云。显不闻者有所堪能。集诸传云有三阿难。一阿难此云庆喜。持声闻藏。二阿难跋陀此云喜贤。持独觉藏。三阿难伽罗此云喜海。持菩萨藏。但是一人随德名别。阿难于教总持自在。若称名字。虽顺正理。无于诸法得自在义。由斯称我不通阿难。三表亲闻世闻共言我见闻。此将为亲证。若言阿难闻或非亲闻从他传受。今显亲闻以破疑网。四不识阿难者。谓言谁闻。五有同名者。谓言彼闻。四问庆喜于时亲亦见觉何唯说闻。答。有四义。一名等诠义非色等故。欲证深理要闻法故。二此界以声而为佛事声为所依名等有故。三希证菩提要闻熏习。由闻熏习出世故。四显非现证故。有释云。咨承有无自信之过。即推功归佛。表已因位未现见法但闻而已。若言见觉谓言同佛。五问为佛说法言我能闻。为佛不说言我闻耶。答。有二解。一者龙军无性等说。诸佛唯有三法。谓大定智悲久离戏论曾不说法。由佛慈悲本愿缘力众生识上文义相生。虽亲依自善 现代汉语译本 间故。又说，世间语言有三个根本：一是见解，二是傲慢，三是名字。前两者是不清净的，后者是普遍清净的。一切凡夫都有这三种语言，见道的学人有两种，去除了见解。现在我依据第三种（名字）来说，没有过失。 三问：既然依据名字，为什么不说‘阿难问’？答：有五个原因。一是表示不违背世俗的宗派。虽然彰显真实的次第，但不违背世俗的道理；虽然彰显微妙的语言，但不违背粗俗的欲望。彰显真谛不离世俗的缘故。二是‘我’有主宰自在的含义。《佛地论》说：显示听闻者有所堪能。各种传记说有三个阿难（Ānanda）：一是阿难（庆喜，Qìngxǐ），持声闻藏；二是阿难跋陀（喜贤，Xǐxián），持独觉藏；三是阿难伽罗（喜海，Xǐhǎi），持菩萨藏。但实际上是一个人，随着功德而名字不同。阿难对于教法总持自在。如果称呼名字，虽然顺应正理，但没有对于诸法得自在的含义。因此称‘我’不单指阿难。三是表示亲自听闻，世间共同说‘我见闻’，这里将作为亲自证悟。如果说‘阿难闻’，或许不是亲自听闻，而是从他人传授。现在彰显亲自听闻，以破除疑惑。四是不认识阿难的人，会说‘谁听闻？’五是有同名的人，会说‘他说听闻’。 四问：庆喜（Qìngxǐ）当时亲自也见也觉，为什么只说‘闻’？答：有四个原因。一是名字等同于诠释的含义，不是色等。想要证悟深奥的道理，需要听闻佛法。二是在这个世界，以声音作为佛事，声音是所依靠的，名字等同于声音的缘故。三是希望证悟菩提，需要听闻熏习。因为听闻熏习才能出世。四是显示不是现在证悟的缘故。有解释说，是咨询承受有无自信的过失，即推功劳归于佛，表示自己因位的修行，还没有现见佛法，只是听闻而已。如果说‘见觉’，就说是和佛一样了。 五问：是佛说法的时候说‘我能闻’，还是佛不说的时候说‘我闻’呢？答：有两种解释。一是龙军（Lóngjūn）、无性（Wúxìng）等说，诸佛只有三种法，即大定、智、悲，很久就远离了戏论，从来不说法。由于佛的慈悲、本愿和缘力的作用，众生的意识上产生文义的相。
English
English version For the sake of gaps. It is also said that worldly language has three roots: first, views; second, arrogance; and third, names. The first two are impure, while the last one is generally pure. All ordinary people have these three types of language, while those who have attained the path have two, having eliminated views. Now, based on the third (name), I speak without fault. Third question: Since it is based on names, why not say 'Ānanda asked'? Answer: There are five reasons. First, it shows not deviating from worldly sects. Although it reveals the true order, it does not deviate from worldly principles; although it reveals subtle language, it does not deviate from coarse desires. Revealing the true meaning does not depart from the mundane. Second, 'I' has the meaning of sovereignty and freedom. The *Buddhabhūmi Sūtra* says: It shows that the listener has some ability. Various biographies say there are three Ānandas: first, Ānanda (Qìngxǐ, meaning 'Joyful'), who holds the *Śrāvakapiṭaka*; second, Ānanda Bhadra (Xǐxián, meaning 'Joyful and Wise'), who holds the *Pratyekabuddha Piṭaka*; and third, Ānanda Kāladāna (Xǐhǎi, meaning 'Joyful Ocean'), who holds the *Bodhisattva Piṭaka*. But in reality, it is one person, with different names according to merit. Ānanda is free and sovereign in upholding the teachings. If the name is used, although it accords with correct principles, it does not have the meaning of being free and sovereign over all dharmas. Therefore, calling 'I' does not simply refer to Ānanda. Third, it indicates personal hearing. The world commonly says 'I saw and heard.' Here, it will be taken as personal realization. If it is said 'Ānanda heard,' perhaps it was not personal hearing but received from others. Now, it reveals personal hearing to dispel doubts. Fourth, those who do not know Ānanda will say, 'Who heard?' Fifth, those with the same name will say, 'He heard.' Fourth question: Qìngxǐ (Ānanda), at that time, personally saw and perceived, so why only say 'heard'? Answer: There are four reasons. First, the name is equivalent to the meaning of explanation, not form, etc. To realize profound principles, it is necessary to hear the Dharma. Second, in this world, sound is used as a Buddha-activity, and sound is what is relied upon, because names are equivalent to sound. Third, hoping to realize Bodhi requires hearing and cultivation. Because hearing and cultivation lead to transcendence. Fourth, it shows that it is not present realization. Some explanations say that it is consulting and accepting the fault of having or not having self-confidence, that is, attributing the merit to the Buddha, indicating that one's practice in the causal stage has not yet manifested the Dharma, but only heard it. If it is said 'saw and perceived,' it would be said to be the same as the Buddha. Fifth question: Is 'I can hear' said when the Buddha is teaching, or is 'I heard' said when the Buddha is not teaching? Answer: There are two explanations. First, Lóngjūn (Nāgārjuna), Wúxìng (Asaṅga), etc., say that the Buddhas only have three dharmas, namely, great samādhi, wisdom, and compassion, and have long been free from playfulness, never teaching the Dharma. Due to the Buddha's compassion, original vows, and the power of conditions, the meaning of the text arises in the consciousness of sentient beings. --------------------------------------------------------------------------------
Chinese
根力起而就强缘名为佛说。譬如天等增上力故。今于梦中得咒论等。佛地一师亦同此解。二者亲光等言。佛身具有蕴处界等。由离分别名无尽戏论。是不说法名无戏论。谓宜闻者善根本愿缘力如来识上义相生。是佛利他善根所起名为佛说。闻者识心虽不亲得。然似彼相分明显现故名我闻。应如说此如是说此如是我闻意避增减异分过失。谓如是法我从佛闻。非他展转显示。闻者有所堪能。诸有所问皆离增减异分过失。为令众生恭敬信受。文义决定无所增减。是故问者应正问。已如理思惟当勤修学。六问阿难成是佛成道日生。二十年后方为侍者。已前诸教何得亲闻。答。有六义。一本愿力故。去作长者供养诵经。沙弥令得总持。龙树赞云。面如净满月。眼如青莲华。佛法大海水。流入阿难心。二展转闻。智论第二说。佛初转法轮。尔时我不见如是展转闻。三佛加持故。报恩经云。佛入世俗心令阿难知。四佛为略说故。亦出报恩经。佛粗举其端而能尽解。五三昧力故。金刚华经说。阿难得法性觉性自在王三昧能忆天闻法力故。观佛三昧海经第五。阿难见佛闻法说菩萨行。即忆过去九十亿佛所说经藏。法华第四云。自闻授记等。即时忆念过去无量千万亿法诸藏通达无碍等而说偈言。世尊甚希有等。上来六缘由本愿力得成后五。 现代汉语译本 根力（五根五力，生出一切诸法之根本力量）起作用而成就殊胜因缘，这被称为佛说（Buddha's teaching）。譬如天人等有增上的力量的缘故，现在于梦中得到咒语理论等等。佛地一师也同样如此解释。第二种解释是亲光等人说，佛身具有蕴（skandha，构成个体的五种要素）、处（ayatana，感觉器官和感觉对象）界（dhatu，构成要素）等等，由于远离分别，所以称为无尽戏论。不说法称为无戏论。适宜听闻者善根、本愿的因缘力量，如来识上义相产生。这是佛陀利他善根所生起，称为佛说。听闻者的识心虽然不亲自得到，然而相似的相分明显现，所以称为‘我闻’。应该如实说‘如此’，如是说‘如此’，如是我闻，意思是避免增加、减少、异分的过失。意思是‘如此的法，我从佛陀听闻’，不是他人辗转显示。听闻者有所堪能，所有提问都远离增加、减少、异分的过失。为了令众生恭敬信受，文义决定，没有增加减少。所以提问者应该正确提问，已经如理思维，应当勤奋修学。六个问题：阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）是佛陀成道日出生的，二十年后才做侍者，之前的教法怎么能亲自听闻？回答：有六个原因。一是本愿力（pranidhana，过去世所发的誓愿）的缘故，过去做长者供养诵经的沙弥，令阿难得到总持（dharani，总摄忆持）。龙树（Nagarjuna，大乘佛教的重要思想家）赞叹说：‘面容如清净满月，眼睛如青莲花，佛法大海水，流入阿难心。’二是辗转听闻。《智论》第二说：‘佛陀初转法轮（dharma wheel，佛教教义的传播），那时我没见到，如此辗转听闻。’三是佛陀加持的缘故。《报恩经》说：‘佛陀进入世俗心，令阿难知道。’四是佛陀为了略说。《报恩经》也说：‘佛陀粗略举出端倪，就能完全理解。’五是三昧（samadhi，精神集中状态）的力量的缘故。《金刚华经》说：‘阿难得到法性觉性自在王三昧，能忆天闻法力。’《观佛三昧海经》第五说：‘阿难见佛闻法说菩萨行，即忆过去九十亿佛所说经藏。’《法华经》第四说：‘自己听闻授记等等，即时忆念过去无量千万亿法诸藏，通达无碍等等’，而说偈语说：‘世尊甚希有等等。’以上六个因缘，由于本愿力而成就后面的五个。