大般涅槃經義記 7.5

7.5

上來第一德王為難，下佛嘆之，「善哉」總歎，「汝今」下別。別中有二：一歎其所解、二嘆其所同。解中，「汝知一切諸法如幻炎」等嘆其解空，「畫水迹」等嘆解無常，「如泡沫」等嘆解無我，「無苦樂」等嘆其解苦。無樂，苦相；無苦，苦實。故經說言「五陰洞達空無所起是苦義」矣。問曰：德王上來難佛聞、不聞義，如來何故歎知幻等？以前德王知法虛幻，無常生滅，三世推求都無聞義，故為此歎。

The preceding was the first part, King of Virtue raising objections. Below, the Buddha praises him. 'Excellent!' is the general praise; from 'You now' downward is the specific praise. Within the specific there are two: first, praising what he has understood; second, praising whom he is equal to. Regarding what he has understood: 'You know all dharmas are like an illusion, a mirage,' and so forth, praises his understanding of emptiness; 'traces of drawing on water,' and so forth, praises his understanding of impermanence; 'like foam,' and so forth, praises his understanding of non-self; 'without suffering or pleasure,' and so forth, praises his understanding of suffering. Lack of pleasure is the characteristic of suffering; lack of suffering is the reality of suffering. Therefore the sūtra states: 'Penetrating the five aggregates thoroughly to be empty without arising is the meaning of suffering.' Question: King of Virtue previously raised objections against the Buddha regarding the meanings of hearing and not hearing; why does the Tathāgata praise his knowing illusions and the like? Answer: Because King of Virtue previously knew that dharmas are unreal and illusory, impermanent with arising and ceasing, and that through investigating the three periods of time there is no meaning of hearing at all, [the Buddha] gives this praise.