大般涅槃經疏 20.7

20.7

次「所謂甚深」下，此即是釋。釋此圓聞，一聞一切聞。不可具說，略舉三種：初不聞，聞第一義諦；二不聞，聞俗諦；三不聞，聞真諦。此之三諦，三法一心，非前非後、不淺不深，故言不與聲聞辟支佛共。二乘之人永不證中，故不與共；亦不證俗，復不與共。其雖證真，不知真之祕密，亦不與共。如此不共，是故驚怪。乃至非是世法，上所稱美正歎於此。今初就不聞聞第一義中為二：初通列、次通釋。初列中，一佛性、二一體三寶、三四德、四涅槃常住、五如來涅槃。次通釋一一事中無非中道甚深。凡二十句，餘亦如是。次從「復有不聞聞一切外道經書」下，是第二不聞，聞俗諦，又二：初列俗諦法、二明祕密。初俗法者，然根本有三外道，各有經書，此但列迦毘羅優婁佉，不明勒沙婆者略。又迦毘羅計一，即陰是我。優婁計二，異陰是我。勒沙婆計亦一亦二，亦即陰亦異陰。與二人略同，故不說。「復有十二部經」去，是第三不聞，聞真諦法，亦二：一聞真諦法、二聞祕密。皆言因此經而得聞之，即是圓證之義。毘佛略中明三寶一體、佛性、常住、涅槃，小乘所無，是故除之。三結，如文。

Next, from "that is to say, extremely profound" downwards is the explanation. It explains this perfect hearing: hearing one is hearing all. It cannot be fully expressed, but three kinds are briefly raised: first, hearing the paramārthasatya that was not heard; second, hearing the conventional truth that was not heard; third, hearing the ultimate truth that was not heard. These three truths are three dharmas in one mind, neither before nor after, neither shallow nor deep; therefore it says, "not shared with śrāvakas and pratyekabuddhas." Persons of the two vehicles never realize the middle, so it is not shared with them; nor do they realize the conventional, so again it is not shared with them. Although they realize the ultimate, they do not know the secret of the ultimate, so again it is not shared with them. Being unshared in this way, it causes astonishment and wonder. Up to "it is not a worldly dharma"—what was praised above precisely extolled this. Now, the initial section on hearing the paramārthasatya that was not heard has two parts: first, a general enumeration; next, a general explanation. In the initial enumeration: first, the buddhadhātu; second, the Three Jewels as one single body; third, the four virtues; fourth, the eternal abiding of nirvāṇa; fifth, the nirvāṇa of the Tathāgata. Next, the general explanation shows that in every single matter there is nothing that is not the profound middle way. There are twenty lines in all, and the rest are also like this. Next, from "further, hearing all the external scriptures and books that were not heard" downwards is the second: hearing the conventional truth that was not heard. It also has two parts: first, enumerating the dharmas of the conventional truth; second, clarifying the secret. Regarding the initial conventional dharmas: fundamentally there are three non-Buddhist schools, each having scriptures and books; here it only lists Kapila and Ulūka, omitting Ṛṣabha for the sake of brevity. Furthermore, Kapila posits oneness, that the aggregates themselves are the self. Ulūka posits duality, that the self is different from the aggregates. Ṛṣabha posits both oneness and duality, that it is both identical with and different from the aggregates. Being broadly similar to the two, he is not mentioned. From "further, there are the twelve divisions of scriptures" onward is the third: hearing the dharma of the ultimate truth that was not heard. This also has two parts: first, hearing the dharma of the ultimate truth; second, hearing the secret. Both state that because of this sūtra one comes to hear them, which is precisely the meaning of perfect realization. In the Vaipulya, clarifying that the Three Jewels are one single body, the buddhadhātu, eternal abiding, and nirvāṇa are absent in the Hinayana, and for that reason they are excluded. Third, the conclusion is as in the text.