大般涅槃經義記 2.147

2.147

第二段中，「聞生四趣無是處」者，正舉聞益。聞有三品：一者上品，稱經而聞，不作聞相、不作聲相、不作字相、不作句相，乃至不取一切法相，是人畢竟不生四趣，除悲願力；二者中品，雖未離相，善心聽受，暫時不生，非永不入；三者下品，微末善心聽受此經，遠為未來出離因緣，非即不生。今此所論是其上品，故生四趣無是處也。「何以」下釋。良以此經無量諸佛所修習故，聞之不生三塗、修羅是四惡趣。

In the second section, “there is no such possibility that upon hearing it one is born in the four destinies” directly presents the benefit of hearing. Hearing has three grades: first, the superior grade, hearing in accordance with the sūtra, without forming the mark of hearing, the mark of sound, the mark of words, or the mark of phrases, and even without grasping any marks of dharmas—such a person will ultimately never be born in the four destinies, except through the power of compassionate vows; second, the middling grade, who, though not yet free from marks, listens and receives with a wholesome mind and temporarily is not born [there], yet does not permanently avoid entering them; third, the inferior grade, who listens and receives this sūtra with a slight and subtle wholesome mind, which distantly serves as a condition for future liberation, though he is not immediately freed from birth [there]. What is discussed now is the superior grade; therefore there is no possibility of being born in the four destinies. From “Why?” downward explains it. This is truly because this sūtra has been cultivated and practiced by immeasurable Buddhas; upon hearing it, one is not born in the four evil destinies: the three wretched realms and the asuras.