大般涅槃經義記 7.103

7.103

上來第一偏就涅槃一法之中明聞不聞，自下第二更就餘法明不聞聞。於中有二：一正就佛等明不聞聞、二「德王白」下問答重顯。前中「云何」牒問起發。下對辯之，文別有四：一總標舉，「十二部中深邃之義昔所不聞，今具聞之」；二對昔辯異，昔唯聞名，今得聞義；三約人分異，二乘之人唯聞十二部經名字，不聞其義，今得聞之；四就法正辯。法別有四：第一如來常樂我淨、第二如來不畢竟滅、第三三寶佛性無差、第四犯重乃至闡提悉有佛性。於此文中，先明二乘昔所不聞，後明今聞。

The above was the first part, exclusively clarifying hearing and not hearing within the single dharma of nirvāṇa. From here below is the second part, further clarifying hearing what was unheard with respect to other dharmas. Therein are two aspects: first, properly clarifying hearing what was unheard with respect to the Buddha and other [dharmas]; second, from 'King of Virtue addressed the Buddha' onward, the questions and answers re-elucidate it. In the former, 'How' repeats the question to initiate [the discourse]. Below, he explains in contrast, and the text has four divisions: first, a general formulation: 'The profound meanings in the twelve divisions [of scriptures] that were unheard in the past are now fully heard'; second, distinguishing the difference from the past, where in the past one only heard the names, but now one gets to hear the meanings; third, dividing the differences according to persons, where people of the two vehicles only heard the names of the scriptures of the twelve divisions but did not hear their meanings, whereas now they get to hear them; fourth, directly distinguishing according to dharmas. The dharmas are fourfold: first, the Tathāgata is permanent, joyful, self, and pure; second, the Tathāgata does not undergo ultimate extinction; third, the Three Jewels and buddha-nature are without difference; fourth, those who commit grave offenses up to icchantikas all have buddha-nature. In this text, it first clarifies what the two vehicles did not hear in the past, and then clarifies what they hear now.