大般涅槃經義記 7.28

7.28

自下第四隨問正解，初先解釋聞不聞義，後以生列類以顯之。前中四句，有何差別？准下釋之法有二種：一是生死可聞之法、二是涅槃離聞之法。人亦有二：一凡、二聖。將凡、將聖對彼涅槃為前兩句：聖於涅槃不聞之法堪能聽受名不聞聞、凡於涅槃不聞之法不能聽受名不聞不聞。將凡、將聖對彼生死為後兩句：聖於生死可聞之法不復飡受名聞不聞、凡於生死可聞之法飡受不息故曰聞聞。四中，初句正答前問，舉凡顯聖故有第二，舉染顯淨故有第三及與第四。就後類中，先生後到各有四句，下文自釋。

From here below is the fourth part, properly explaining in accordance with the questions. First, it explains the meaning of hearing and not hearing; afterward, it arrays categories by way of arising in order to make it clear. In the former part, there are four clauses; what is their distinction? In accordance with the explanation below, there are two kinds of dharmas: first, the hearable dharmas of birth and death; second, the dharmas of nirvāṇa that are beyond hearing. Persons are also of two kinds: first, ordinary people; second, noble ones. Taking the ordinary and the noble paired against that nirvāṇa constitutes the first two clauses: noble ones being capable of listening to and receiving the unhearable dharmas of nirvāṇa is called "hearing the unheard"; ordinary people being unable to listen to and receive the unhearable dharmas of nirvāṇa is called "not hearing the unheard." Taking the ordinary and the noble paired against that birth and death constitutes the latter two clauses: noble ones no longer taking in and receiving the hearable dharmas of birth and death is called "not hearing what is heard"; ordinary people ceaselessly taking in and receiving the hearable dharmas of birth and death is therefore called "hearing what is heard." Among the four, the first clause directly answers the previous question; the second exists to present the ordinary and reveal the noble; and the third and fourth exist to present the defiled and reveal the pure. As for the categories that follow, first arising and then arriving each have four clauses, which the text below explains itself.