大般涅槃經集解 45.19

45.19

案僧亮曰：承上所說不聞聞佛性五事皆是常法。若常法可聞，不應是常，假難以辨之也。下構六難也。僧宗曰：此難生於初句也。若初句無滯，則餘亦通矣，故先以為難也。將欲顯諸法不定，遠彰空義，故假設不定之難耳。寶亮曰：德王今作定有定無難者，意在時情也。下復有五難成此初執，合為六難也。凡夫封著，實為可患，聞有則成性執、聞無便成斷見。智秀曰：此下有三翻難、兩翻問。今第一翻中有七句：第一作定難、第二第六第七同作不聞難、第三第四同作聞難、第五一句防難也。不然者，不然聞不聞之旨也。

Sengliang states: "Continuing from what was taught above, that hearing the unheard regarding the five matters of buddhadhātu are all permanent dharmas. If a permanent dharma could be heard, it should not be permanent; he raises a hypothetical objection to examine it. Below, he constructs six objections." Sengzong states: "This objection arises from the opening phrase. If the opening phrase is free from obstruction, then the rest will also be penetrated; therefore, he first raises an objection against it. Intending to reveal that all dharmas are indeterminate and to manifest the meaning of emptiness from afar, he hypothetically raises the objection of indeterminacy." Baoliang states: "King of Virtue now raises the objection of determinate existence and determinate nonexistence because his intent addresses worldly sentiments. Below, there are further five objections that substantiate this initial grasping, combining into six objections. The clinging of ordinary persons is truly lamentable: hearing of existence, they form an attachment to inherent nature; hearing of nonexistence, they adopt nihilistic views." Zhixiu states: "From here below, there are three rounds of objections and two rounds of questions. Now, within the first round, there are seven clauses: the first raises the objection of determinacy; the second, sixth, and seventh together raise the objection of not hearing; the third and fourth together raise the objection of hearing; the fifth clause prevents an objection. 'Not so' means not accepting the purport of hearing and not hearing."