金光明經文句記 1.70

1.70

二、明四聞。我是聞主、聞是我用，主是假人、用是實法。然若解生義，則聞義自顯。但生是總論緣起，聞乃別從說聽，不無少異。從聞因緣而有餘聞，故曰聞聞。既從緣生，終歸壞滅，此聞生滅也。聞無四性，當處無聞，故曰聞不聞，此聞無生也。真雖不聞，俗中有聞，故曰不聞聞，此聞無量也。二諦即中，故云不聞；中亦叵得，復云不聞。四十九年不說一字，何有中邊而可聞耶？此聞無作也。注意同前。

Second, clarifying the four kinds of "heard." The self is the master of hearing, and hearing is the function of the self; the master is the provisional person, and the function is the actual dharma. If one understands the meaning of "arising," the meaning of "hearing" becomes apparent of itself. However, "arising" is a general discussion of dependent origination, while "hearing" pertains specifically to speaking and listening, so they are not without slight differences. Arising from the causes and conditions of hearing there is further hearing, hence it is called "heard-heard." Since it is produced from conditions, it ultimately reverts to destruction; this is hearing of arising and ceasing. Hearing lacks the four natures and right where it is there is no hearing, hence it is called "heard-unheard"; this is hearing of non-arising. Although in the absolute truth there is no hearing, within conventional truth there is hearing, hence it is called "unheard-heard"; this is hearing of the immeasurable. The two truths are identical to the Middle, hence it is called "unheard"; the Middle is also unattainable, so it is again called "unheard." Over forty-nine years not a single word was spoken; how could there be a middle or an extreme that could be heard? This is hearing of the unconditioned. The meaning of the note is the same as before.