大般涅槃經義記 7.4

7.4

後中亦二：一就三世音聲推求，明其不得聞於涅槃。「過去已滅不可聞」者，過聲已滅，不可尋之聞於涅槃。「未來未至亦不聞」者，未來音聲以未至故，不可尋之聞於涅槃。「現在聽時不名聞」者，當現聽時，耳但聞聲，未得尋聲取彼涅槃，是故聽時亦不得名聞於涅槃。「聞已聲滅更不聞」者，聽竟聲滅更無取尋，故亦不得聞於涅槃。二就涅槃法體推求，明三世故不可聞涅槃，「亦非過去、現、未」正明涅槃體非三世，「若非三」下明叵說聞，「云何言」下結非聖說。

In the latter [section] there are also two parts: First, investigating through the sounds of the three periods of time, clarifying that one cannot thereby hear nirvāṇa. 'The past has already ceased and cannot be heard' means that past sound has already ceased, and one cannot trace it to hear nirvāṇa. 'The future has not yet arrived and is also not heard' means that because future sound has not yet arrived, one cannot trace it to hear nirvāṇa. 'At the time of listening in the present, it is not called hearing' means that right at the time of listening in the present, the ear merely hears the sound and has not yet been able to trace the sound to grasp that nirvāṇa; therefore, at the time of listening, it also cannot be called hearing nirvāṇa. 'Having heard, the sound ceases and is no longer heard' means that when listening is finished and the sound has ceased, there is no further grasping or tracing; hence one also cannot hear nirvāṇa. Second, investigating through the dharma-essence of nirvāṇa, clarifying that because it is beyond the three periods of time, nirvāṇa cannot be heard. 'It is also neither past, present, nor future' directly clarifies that the essence of nirvāṇa is not of the three periods of time. From 'if it is not of the three' downward clarifies that hearing it cannot be spoken of. From 'how can it be said' downward concludes that this is not the noble teaching.