大般涅槃經義記 7.16

7.16

自下第五問答辨法，於中有二：一欲問求聽如來聽許、二琉璃正問如來為辨。前中，初先琉璃欲問，請佛求聽。「且置斯事」息止前言不來去之義，且說叵盡故言且置，「欲有所問」自宣己心，「唯垂哀等」請佛聽許。下佛聽之，「隨意問」者正聽其問，「今正是時」催令速問，「我當」已下許說於後。「所以」下釋，所以我言今正是時，以佛難值、法難聞故。「諸佛難值，如優曇華」佛難值也。「法亦如是，難可聞」等法難聞也。於中先明小法難聞，難聞如佛，是以言「亦」。「十二部中方等復難」明大難聞。「是故」已下結勸專聽。

From here below is the fifth [section], questions and answers discerning phenomena. Within this there are two parts: first, seeking permission to ask and the Tathāgata granting permission; second, Vaiḍūryaprabha asking his questions properly and the Tathāgata discerning them for him. In the former part, first Vaiḍūryaprabha wishes to question and requests the Buddha's permission. "Let this matter be set aside" halts the previous discourse on the meaning of neither coming nor going; because an exposition of it cannot be exhausted, he says "let it be set aside." "I wish to make an inquiry" expresses his own mind. "May you condescend to show compassion, etc." requests the Buddha's permission. Below, the Buddha permits him: "ask as you wish" properly permits his question; "now is precisely the time" urges him to ask quickly; and from "I shall" onward promises to expound subsequently. From "why is this?" downward explains [it]: why do I say "now is precisely the time"? It is because buddhas are difficult to encounter and the Dharma is difficult to hear. "All buddhas are difficult to encounter, like the udumbara flower" means that buddhas are difficult to encounter. "The Dharma is also like this, difficult to hear, etc." means that the Dharma is difficult to hear. Herein, it first explains that the lesser Dharma is difficult to hear, being difficult to hear like a buddha, and therefore says "also." "Among the twelve divisions, the vaipulya is further difficult [to hear]" explains that the Great [Vehicle] is difficult to hear. From "therefore" downward concludes by exhorting him to listen attentively.