大般涅槃經義記 6.73

6.73

上來廣辯，自下第四就人辯定，亦得名為簡大異小。於中初明聲聞、緣覺無四無礙，「迦葉白」下問答會通。前中，初先總明二乘無四無礙，「何以故」下別明二乘無四無礙，「聲聞、緣覺不能畢竟知辭義」下復總明其聲聞、緣覺無四無礙。就初總中，「聲聞、緣覺得四無礙無有是處」正明不得。「九部經」下拂權顯實明其不得，先舉昔權，後拂顯實。

The preceding broadly explains [them]. From here on, the fourth section determines them with reference to persons; it may also be termed distinguishing the great to differentiate it from the small. Therein, it first clarifies that śrāvakas and pratyekabuddhas lack the four unobstructed knowledges; from "Kāśyapa addressed [the Buddha]" onward, questions and answers reconcile and synthesize [them]. In the former part, it first generally clarifies that the two vehicles lack the four unobstructed knowledges; from "Why is this?" onward, it specifically clarifies that the two vehicles lack the four unobstructed knowledges; from "Śrāvakas and pratyekabuddhas cannot ultimately know phrasing and meaning" onward, it again generally clarifies that śrāvakas and pratyekabuddhas lack the four unobstructed knowledges. In the first general part, "It is impossible for śrāvakas and pratyekabuddhas to attain the four unobstructed knowledges" directly clarifies that they do not attain them. From "The nine-part scriptures" onward, it sweeps away the provisional to reveal the real, clarifying their non-attainment: first it cites the past provisional [teachings], and then sweeps them away to reveal the real.