仁王般若經疏 1.143

1.143

善男子若有修習聽說下，答中第六勸行信受持護佛果義。就文有二：初正勸信，明聽說同如虛空；次大王下，總結答前問。初文云聽說同如虛空故。《大品》云「聽如幻人聽，說如幻人說故。」無說無聽，答上問也。故《淨名經》云「夫說法者無說無示，其聽法者無聞無得也。」如虛空法，同法性聽，同說同一切法皆如也。如虛空者，況上聽說如虛空也。法同法性者，《淨名》云「法同法性，入諸法故也。」論其空理，絕於聽說，故云一切法皆如也。

From "Good sons! If there is one who cultivates listening and speaking" downward is the sixth part of the reply, exhorting the practice of faithfully receiving and protecting the meaning of the buddha-fruit. In the text there are two parts: first, directly exhorting faith, explaining that listening and speaking are identical to suchness and space; next, from "Great King" downward, concluding the answer to the earlier question. The first passage says that listening and speaking are identical to suchness and space because, as the *Pañcaviṃśatisāhasrikā* states, "listening is like an illusory person listening, and speaking is like an illusory person speaking." "No speaking and no listening" answers the earlier question. Therefore the *Vimalakīrtinirdeśa* states: "For the speaker of the Dharma, there is nothing spoken and nothing indicated; for the listener of the Dharma, there is nothing heard and nothing attained." "Just as with the dharma of space, listening is identical to the dharmatā, speaking is identical, and all dharmas are identical and all suchness": "just as with space" illustrates that the above listening and speaking are like space. "The dharma is identical to the dharmatā": the *Vimalakīrti* states, "Dharmas are identical to the dharmatā because they enter all dharmas." In terms of its principle of emptiness, it transcends listening and speaking; hence it says "all dharmas are all suchness."