大方廣佛華嚴經隨疏演義鈔 64.18

64.18

疏「斯乃四句」下，結歎。謂上遣四句，又借俱非以遣俱句，非立俱非。今將俱句以遣俱非，非立俱也；雖遣四句，不壞四句，存泯無礙故。結云「百非四句諸見皆絕」。然遠公但有初段遣三會一。彼云：「此與《涅槃》十一空大同。彼亦用前八以空遣有，第九一空以有遣無，第十空空有無俱遣。」彼處大空，就空實以論，亦是一理。十一空義，至下當明。

Regarding the commentary's "these then are the four propositions" onward: this is the concluding praise. That is, above, it eliminates the four propositions, and furthermore borrows 'neither' to eliminate 'both,' without establishing 'neither.' Now it takes 'both' to eliminate 'neither,' without establishing 'both'; although it eliminates the four propositions, it does not destroy the four propositions, because preservation and extinction are unobstructed. Therefore, it concludes: "The hundred negations and four propositions—all views are completely severed." Master [Hui]yuan, however, had only the initial section of eliminating the three and converging into the one. He said: "This is broadly the same as the eleven emptinesses in the Nirvāṇa [Sūtra]. There too, the first eight use emptiness to eliminate existence, the ninth single emptiness uses existence to eliminate non-existence, and the tenth, the emptiness of emptiness, eliminates both existence and non-existence." The great emptiness there is discussed in terms of emptiness and reality, which is also one valid principle. The meaning of the eleven emptinesses will be explained below.