大般涅槃經義記 7.76

7.76

自下第二問答重顯，德王先難「佛說涅槃不可得聞。云何復言常樂我淨而可得聞」略徵前言。「何以故」下廣顯不應，先自徵責，我以何故呵佛不應，下對顯非。難意有三：一明涅槃體是無常，不應宣說有常可聞；二明涅槃有名可聞即是無常；三明是常，無名可聞。難意如是。

From here below is the second [part], questioning and answering to clarify again. King of Virtue first raises an objection: "The Buddha says nirvāṇa cannot be heard; why then do you say that permanence, bliss, self, and purity can be heard?"—this briefly queries the preceding statement. From "why is this?" downward extensively shows that this is improper: he first queries and reproaches himself as to why he rebukes the Buddha as improper, and below, by contrast, shows the fault. The intent of the objections has three [points]: first, showing that the essence of nirvāṇa is impermanent, and one should not declare that there is permanence that can be heard; second, showing that if nirvāṇa has a name that can be heard, it is precisely impermanent; third, showing that if it is permanent, it has no name that can be heard. Such is the intent of the objections.