大般涅槃經集解 46.106

46.106

案僧亮曰：既以釋譬，還合聞等四句也。此四於六難中答初難，兼答第二第三第四難也。不聞聞者，釋第二難。因《涅槃經》聞所不聞，釋第三第四難。名字可聞，釋第五第六難。非有為故至不說故，三法非音聲，不可聞；般若絕眾相，不可有無說也；法身無定形，不可以天人見也，故涅槃不可說也。得聞名故者，雖復身智無定稱，四名不可說異，常樂之名可聞也。寶亮曰：釋義既竟，所以復舉聞聞等句以結之者，為與後說之本。

Sengliang notes: Having explained the metaphor, he applies it back to the four phrases on hearing and the rest. Among the six objections, these four answer the first objection, and also concurrently answer the second, third, and fourth objections. 'Hearing what has not been heard' explains the second objection. Due to the Nirvāṇa Sūtra, hearing what has not been heard explains the third and fourth objections. The name being hearable explains the fifth and sixth objections. From 'because it is not conditioned' to 'because it is not preached': the three dharmas are not sounds and cannot be heard; prajñā transcends all characteristics and cannot be spoken of in terms of existence or nonexistence; the dharmakāya has no fixed form and cannot be seen by gods or humans; therefore, nirvāṇa cannot be spoken of. As for 'because its name can be heard': although the body and wisdom have no fixed designation and the four names cannot be spoken of as different, the names of permanence and bliss can be heard. Baoliang says: Having finished explaining the meaning, the reason he again raises the phrases on hearing what is heard and the like to conclude is to provide the basis for the subsequent explanation.