大方廣佛華嚴經隨疏演義鈔 56.28

56.28

疏「言平等者」，即牒經解釋也。此即第一，「等二際是觀智相」者，即經「涅槃平等住」。「謂世間涅槃」下，皆論文。從「以世間之性」下，疏釋平等之義。然論云「平等攝取」，約人說平等。非如聲聞不得平等，得與不得並約於人。而疏以性釋者，由二乘不了性等，故背生死向涅槃；菩薩了性本平等，生死即涅槃，故不捨生死而取涅槃。不離不在，納法在心，故云平等攝取。疏「中觀云」下，引證釋成。即〈涅槃品〉偈云「涅槃與世間，無有少分別；世間與涅槃，亦無少分別。涅槃之實際，及與世間際，如是之二際，無毫釐差別。」今但義引三句，意已具矣。若更廣說，應有四句：一全涅槃故無毫釐差。以世間實性說為涅槃，涅槃之相說為世間。以性收相，無相非性，故唯涅槃，亦無有差。二全世間故無毫釐差。以相收性，無性非相故。三全世間之涅槃，與全涅槃之世間，無毫釐差。以雖互收，不壞二相故。四全世間之涅槃非涅槃也，全涅槃之世間非世間也，非世間與非涅槃無毫釐差，以性相互奪，異不可得故。義句雖四，法唯一事，所謂無事，故非四也。是故順情而取，四句俱非；順法而言，四句俱是也。此般若智，於外能照諸法皆空，內照之體廓然即空，空四絕故。四絕中間，即空之神照朗無相之虛宗，是般若法也。此即非中之中也。由不礙事之理故，全涅槃入生死、全生死入涅槃。由不礙理之事故，差別宛然也。由二俱無礙故，入不入俱成也。由二無礙又不二故，入即不入、不入即入，如是方為究竟平等。

Regarding the commentary's "Stating 'equal'", this takes up the sūtra text to explain it. This is the first: "Equaling the two limits is the characteristic of contemplative cognition," which is the sūtra's "abiding equally in nirvāṇa." From "Referring to the world and nirvāṇa" onward is all the text of the treatise. From "Taking the nature of the world" onward, the commentary explains the meaning of equality. However, the treatise states "equally gathering and grasping," which explains equality in terms of persons. It is not that, like the śrāvakas, one does not attain equality; attaining and not attaining are both spoken of in terms of persons. Yet the commentary explains it in terms of nature because, since the two vehicles do not understand that the nature is equal, they turn their backs on saṃsāra and turn toward nirvāṇa; whereas the bodhisattva understands that the nature is originally equal, that saṃsāra is identical with nirvāṇa, and therefore does not abandon saṃsāra to grasp nirvāṇa. Neither separating nor remaining, receiving dharmas into the mind—hence it is called "equally gathering and grasping." Regarding the commentary's "Madhyamaka says" and so forth: it cites proof to explain and establish it. That is, the verse in the "Chapter on Nirvāṇa" says: / "Between nirvāṇa and the world / There is not the slightest differentiation; / Between the world and nirvāṇa / There is also not the slightest differentiation. / The bhūtakoṭi of nirvāṇa / And the limit of the world— / Between such two limits / There is not a hair's breadth of difference." / Here, merely citing three lines according to their meaning, the intent is already complete. If explained more extensively, there should be four propositions: First, because it is entirely nirvāṇa, there is not a hair's breadth of difference. This is because the true nature of the world is said to be nirvāṇa, and the characteristic of nirvāṇa is said to be the world. Subsuming characteristics with nature, there is no characteristic that is not nature; therefore, it is solely nirvāṇa, and there is also no difference. Second, because it is entirely the world, there is not a hair's breadth of difference, because subsuming nature with characteristics, there is no nature that is not characteristic. Third, between the nirvāṇa that is entirely the world and the world that is entirely nirvāṇa, there is not a hair's breadth of difference. This is because, although they mutually subsume, they do not destroy the two characteristics. Fourth, the nirvāṇa that is entirely the world is not nirvāṇa, and the world that is entirely nirvāṇa is not the world; between non-world and non-nirvāṇa, there is not a hair's breadth of difference, because nature and characteristics mutually displace each other, and difference cannot be found. Although there are four propositions of meaning, the dharma is only one single matter, namely non-matter; hence it is not four. Therefore, if grasped in accordance with sentiment, all four propositions are wrong; if spoken in accordance with the Dharma, all four propositions are right. This prajñā cognition can externally illuminate all dharmas as completely empty, and the essence of inner illumination is vast and immediately empty, because it is transcendent of the four propositions. In the midst of the fourfold transcendence, the spiritual illumination that is identical with emptiness shines clearly upon the markless, open source—this is the dharma of prajñā. This is the center that is non-center. Because of the principle that does not obstruct phenomena, the entirety of nirvāṇa enters saṃsāra, and the entirety of saṃsāra enters nirvāṇa. Because of phenomena that do not obstruct the principle, differentiations remain distinct. Because both are unobstructed, entering and not entering are both established. Because the two are unobstructed and yet non-dual, entering is immediately not entering, and not entering is immediately entering; only this is ultimate equality.