大方廣佛華嚴經隨疏演義鈔 18.25

18.25

疏「有厭生死空該涅槃」者，此出上空有之過。由謂法有故厭生死，不如菩薩了生死之本空無可厭故。故《淨名》善意菩薩曰：「生死涅槃為二。若見生死性，則無生死，無縛無解，不生不滅。如是解者，是為入不二法門。」又寶印子菩薩曰：「樂涅槃不樂世間為二。若不樂涅槃、不厭世間，則無有二。所以者何？若有縛則有解。若本無縛，其誰求解？無縛無解則無樂厭，是為入不二法門。」二乘不能如是解故，故厭生死。言空該涅槃者，即《涅槃經》意。《涅槃》云「空者，所謂生死。不空者，謂大涅槃。」今二乘謂生死却為不空，以涅槃無餘永寂却是於空，故云空該涅槃。

Regarding the Commentary's statement, "Having revulsion toward birth-and-death, emptiness covering nirvāṇa": this brings out the fault of the above [views of] emptiness and existence. Because they hold that phenomena exist, they feel revulsion toward birth-and-death, unlike the bodhisattva who thoroughly understands that birth-and-death is fundamentally empty, with nothing to be reviled. Therefore, in the Vimalakīrtinirdeśa, Bodhisattva Shanyi says: "Birth-and-death and nirvāṇa are two. If one sees the nature of birth-and-death, there is no birth-and-death, no bondage and no liberation, no arising and no ceasing. Understanding in this way is entering the Dharma-gate of non-duality." Furthermore, Bodhisattva Baoyinzi says: "Delighting in nirvāṇa and not delighting in the world are two. If one neither delights in nirvāṇa nor feels revulsion toward the world, there are no two. Why is this? If there is bondage, there is liberation. If there was fundamentally no bondage, who would seek liberation? Where there is no bondage and no liberation, there is no delight or revulsion; this is entering the Dharma-gate of non-duality." Because the two vehicles cannot understand in this way, they feel revulsion toward birth-and-death. As for the statement "emptiness covering nirvāṇa", this is the meaning of the Nirvāṇa Sūtra. The Nirvāṇa Sūtra says: "That which is empty is so-called birth-and-death. That which is not empty is the great nirvāṇa." Now, the two vehicles regard birth-and-death, conversely, as not empty, and because the absolute quiescence without residue of nirvāṇa is, conversely, regarded as empty, it says "emptiness covering nirvāṇa".