大般涅槃經義記 6.398

6.398

上來歎深，下次辨相，「何等」徵問，下對顯之。就初德中，先辨、後結。辨中有四：一緣標舉、二列五名、三廣辨釋、四難解者問答重顯。「一者有五」是總舉也，「聞」等列名，此五猶是聞思修證。初一是聞、次有兩門通聞及思、第四一門通聞思修、第五是證。「不聞聞」者，涅槃等法離相叵聞，今依此經而得聞知名不聞聞。「聞已益」者，因聞及思知教知義名聞已益。「能斷疑」者，依聞及思能除闇或，故曰斷疑。「慧心正」者，因聞思修能離邪曲，故曰正直。「知密藏」者，佛性涅槃菩提等法是其密藏，因經證會故曰能知，「是為」總結。

The above praised their depth; next it distinguishes their characteristics. "What are [they]?" raises the question, and below it clarifies them in response. Within the first virtue, it first distinguishes and then concludes. Within the distinction there are four parts: first, indicating the cause; second, listing the five names; third, broadly distinguishing and explaining; fourth, re-elucidating what is difficult to understand through questions and answers. "The first has five" is the general statement. "Hearing," etc., lists the names; these five are still hearing, reflection, cultivation, and realization. The first is hearing; the next two gates cover hearing and reflection; the fourth single gate covers hearing, reflection, and cultivation; and the fifth is realization. Regarding "hearing what has not been heard," dharmas such as nirvāṇa are free of marks and impossible to hear, but now, relying on this sūtra, one can hear and know them; thus it is called "hearing what has not been heard." Regarding "benefiting having heard," knowing the teaching and knowing the meaning through hearing and reflection is called "benefiting having heard." Regarding "being able to sever doubt," relying on hearing and reflection one can eliminate obscurity and confusion; therefore it says "severing doubt." Regarding "wisdom-mind being upright," through hearing, reflection, and cultivation one can leave behind deviousness and crookedness; therefore it says "upright." Regarding "knowing the secret treasury," dharmas such as buddha-nature, nirvāṇa, and bodhi are that secret treasury, and because one realizes and accords with them through the sūtra, it is called "being able to know." "This is..." is the general conclusion.