大般涅槃經義記 7.237

7.237

下次解釋不聞而聞，初先正辯，「德王言」下問答重顯，前中「云何」牒問發起，下釋有四：一取相修，先取聲相而為方便。是義云何？菩薩先得四根本禪，極令純熟，然後取彼種種聲相，或小作大想、或遠作近相，還入定中，定後復作，如是多返，後入定中發生智慧，以一無礙斷障通壅，然後隨意欲聞即聞；二「以修集」下明取相成，能聞無量三千界聲；三「復轉」下明破相修；四「得異耳」下明離相成，「得異耳根異聲聞」等總明所成，「何以」下釋。釋中有三：一上下不同，二乘依於初禪四大所成耳根，唯聞初禪已下音聲，上則不聞，餘地類然，菩薩隨依何地發通上下普聞；二寬狹不同，二乘唯聞一三千界所有音聲不能無量，菩薩悉能，「以是」下結；三緣心不同，二乘取相，菩薩初無聞聲之相，乃至不作定相果相，「以是」下結。

Next is the explanation of hearing without hearing. First, it directly discriminates it; from "King of Virtue said..." onward, a question and answer re-displays it. In the former, "How is it..." cites the question to initiate it. Below, the explanation has four parts: first, cultivating by grasping marks, first taking the marks of sound as an expedient means. What does this mean? The bodhisattva first attains the four fundamental dhyānas, making them exceedingly ripe, and then grasps those various marks of sounds, either conceiving the small as large or conceiving the distant as near, returns to enter samādhi, and after samādhi practices it again; in this way, through many repetitions, later upon entering samādhi wisdom is generated, and with a single unobstructedness cuts off hindrances and clears blockages, after which, according to their wish, whenever they desire to hear they immediately hear; second, from "through cultivation and accumulation..." onward clarifies the completion of grasping marks, being able to hear the sounds of immeasurable trichiliocosms; third, from "further turning..." onward clarifies cultivating by breaking marks; fourth, from "attaining a different ear..." onward clarifies completion through detachment from marks: "attaining a different ear faculty, differing from śrāvakas" and so forth generally clarifies what is accomplished. From "Why..." onward explains it. Within the explanation there are three points: first, the difference between higher and lower: the two vehicles rely on the ear faculty composed of the four great elements of the first dhyāna, only hearing sounds of the first dhyāna and below, but not hearing above, and other grounds are analogous; the bodhisattva, relying on whichever ground, initiates superknowledges that universally hear both above and below; second, the difference between broad and narrow: the two vehicles only hear all sounds of a single trichiliocosm and cannot hear immeasurably, whereas the bodhisattva can hear all; from "For this reason..." onward concludes it; third, the difference in the objectified mind: the two vehicles grasp marks, whereas the bodhisattva from the outset has no marks of hearing sounds, up to not making marks of samādhi or marks of fruit; from "For this reason..." onward concludes it.