大般涅槃經集解 45.9

45.9

案僧亮曰：第一第二功德，對聖行也。第一說漏盡通。此五事是斷漏事。佛性至涅槃有五事：一曰四果皆說常法，昔所不聞而今得聞。此辨因也。僧宗曰：向已列數，今明此法妙絕常倫，事見〈金剛身品〉也。寶亮曰：此第一事也。昔日機根未熟，所以未能得聞；今日機緣既發，便感聲激。是則昔以無感故不聞，今以因感而聞也。雖復藉言教而聞，即聞無所聞，故言聞所未聞。理雖如此，自有從不聞得不聞、從聞得不聞者也。第二事，語其聞法而致解。第三事，談其得解後有所除。第四事，明其內解心決。第五事，出其所解之境，從此經而知理。然文中釋初事有兩重：第一從「所謂甚深涅槃微密之義」下，正列不聞之法體者，謂大般涅槃常樂我淨也。尋此之旨故，得知功德之名據於果語。明如此勝果，百非所能盡，是則昔所不聞而能得聞。第二從「復有不聞謂外道經書」下，列出不聞。今以邪法所據，明如此等經悉無如是深密之義，亦因此經而知也。

Sengliang states: "The first and second meritorious virtues correspond to the noble practice. The first explains the superknowledge of the exhaustion of outflows. These five matters are the matters of severing outflows. From buddhadhātu to nirvāṇa, there are five matters: the first is that the four fruits all preach the permanent dharma, which was unheard in the past and is now heard. This delineates the cause." Sengzong states: "Having previously listed the numbers, now it clarifies that this Dharma is wondrously beyond ordinary standards; the matter appears in the 'Adamantine Body Chapter'." Baoliang states: "This is the first matter. In the past, capacities and faculties were not yet mature, which was why they were not yet able to hear; today, capacities and conditions having already been stimulated, they resonate when stirred by sound. Thus, previously, due to the lack of resonance, they did not hear; now, by virtue of resonance, they hear. Although hearing relies on verbal teaching, that hearing is without anything heard; therefore, it is called hearing what was never heard. Although the principle is like this, naturally there are those who from not hearing obtain not hearing, and from hearing obtain not hearing. The second matter speaks of hearing the Dharma and attaining understanding. The third matter discusses having something eliminated after attaining understanding. The fourth matter clarifies that the inner understanding of the mind is resolute. The fifth matter presents the cognitive sphere of what is understood, knowing the principle from this sūtra. However, in the text's explanation of the first matter, there are two layers: first, from 'the so-called extremely profound, subtle and secret meaning of nirvāṇa' downward, it directly lists the essence of the unheard Dharma, which means the permanence, bliss, self, and purity of mahānirvāṇa. Tracing this purport, one therefore knows that the name 'meritorious virtue' is based on the terms for the fruit. It clarifies that such an excellent fruit cannot be exhausted by the hundred negations; this is hearing what was unheard in the past. Second, from 'there is further the unheard, meaning non-Buddhist scriptures' downward, it lists the unheard. Here, based on false teachings, it clarifies that scriptures such as these completely lack such profound and secret meanings, which is also known by means of this sūtra."