大般涅槃經義記 6.422

6.422

第三喻中，將「得」喻聞，「不得」喻於不聞之義，「得已不得」類向後句。如彼十四不相應中，有一非色非心之得能得諸法，今取為喻，即彼諸得得諸法時，不得名為得於不得，所況如是，已得聞持不得說為聞於不聞。「不得不得」類顯前句，如兔角等不可得法正名不得，不可說之為不得得，所況如是，不可聞法正名不聞，不得說之為不聞聞。上來立喻，「聞已不聞、不聞不聞亦復如是」合之顯法，「聞已不得」舉向後句以合前喻，「不聞不聞」舉上初句以合前喻。

In the third analogy, "obtaining" is used to analogize hearing, and "not obtaining" to analogize the meaning of not hearing; "having obtained, one does not obtain" analogizes the latter phrase: just as among the fourteen non-concomitants there is an acquisition (prāpti) that is neither form nor mind that can obtain dharmas, which is now taken as an analogy: when those acquisitions obtain dharmas, they cannot be called obtaining the unobtainable, so the case illustrated is like this: having obtained and retained hearing, one cannot speak of it as hearing what is not heard; "not obtaining does not obtain" analogizes and reveals the preceding phrase: just as unmeetable dharmas such as a rabbit's horns are properly called not obtaining, and cannot be spoken of as obtaining the unobtainable, so the case illustrated is like this: a dharma that cannot be heard is properly named not hearing, and cannot be spoken of as hearing the unheard. Above, the analogies were established; "having heard one does not hear, and not hearing does not hear, are also like this" combines them to reveal the dharma; "having heard one does not obtain" raises the latter phrase to correspond to the previous analogies; "not hearing does not hear" raises the former initial phrase to correspond to the previous analogies.