大般涅槃經義記 6.419

6.419

第二對中初就法正徵，次喻，後合。法中，約就能聞所聞互以為難。「若不可聞是為不聞」就所設難，若彼涅槃佛性等法定不可聞，是則一向名為不聞，不得名為不聞而聞。「若已聞者則更不聞」就能設難，若能聞心已得聞竟，則更不得聞於不聞。若從是義，正得一向說之為聞，不得宣說聞於不聞。「何以」下釋，初先徵責，何故聞已則更不得聞於不聞。下對顯之，「已得聞故」正得名為聞於可聞，不得名為聞於不聞。「云何言」下總以結呵。

In the second pair, it first inquires directly in terms of dharmas, next offers analogies, and finally applies them. In terms of dharmas, it poses mutual challenges with respect to that which can hear and what is heard. "If it cannot be heard, this is not hearing" poses a challenge with respect to the object: if those dharmas such as nirvāṇa and buddha-nature definitively cannot be heard, then they are unequivocally named not hearing, and cannot be called hearing without hearing. "If it has already been heard, then it is not heard again" poses a challenge with respect to the subject: if the mind that can hear has already completed its hearing, then it cannot again hear what is not heard. If one follows this meaning, it can properly be spoken of unequivocally as hearing, and cannot be declared as hearing what is not heard. From "why" on down explains: first inquiring and holding to account why, having already heard, one cannot again hear what is not heard. Below, it reveals in contrast: "because it has already been heard," it can properly be named hearing what can be heard, and cannot be named hearing what is not heard. From "how can it be said" on down concludes with a general reprimand.