大方廣佛華嚴經隨疏演義鈔 80.34

80.34

疏「今初，有十三身」下，疏文有三：初略釋文、二「皆言量」下別釋量字、三「是以聖人」下結成玄旨。即肇公《涅槃無名論．通古》中文，出前〈窮源〉中云「非眾生無以御三乘、非三乘無以成涅槃，然必先有眾生、後有涅槃。是則涅槃有始，有始必有終。而經云『涅槃無始無終，湛若虛空。』則涅槃先有，非復學而後成者也。」釋曰：此文以修得，難今涅槃有始終義；以涅槃無始終，難其修得。故〈通古〉答云「無行名涅槃。至人空洞無像，而物無非我。造會萬物以成己者，其唯聖人乎。何則？非理不聖、非聖不理。理而為聖者，聖不異理也。故天帝曰：『般若當於何求？』善吉曰：『般若不可於色中求，亦不可離色中求。』又曰：『見緣起為見法，見法為見佛。』斯則物我不異之効也。所以至人戢玄機於未兆、藏冥運於即化，總六合以鏡心、一去來以成體。古今通、始終同，窮本極末莫之與二，浩然太均乃曰涅槃。」釋曰：彼雖明涅槃，亦以能證所證契合故物我一體。今雖約菩提，亦取能所一體，故得用其文耳。

Regarding the commentary's "Now first, there are thirteen bodies" and so forth: the commentary text has three parts: first, briefly explaining the text; second, from "all say 'measure'" downward, specifically explaining the word "measure"; third, from "therefore the sage" downward, concluding with the profound purport. This is text from Master Zhao's "Treatise on the Namelessness of Nirvāṇa: Harmonizing Antiquity," which came out of the preceding section "Exhausting the Source," where it says: "Without sentient beings, there would be nothing with which to steer the triyāna; without the triyāna, there would be nothing with which to accomplish nirvāṇa. Yet there must first be sentient beings, and subsequently nirvāṇa. If so, nirvāṇa has a beginning; having a beginning, it must have an end. Yet the sūtras say: 'Nirvāṇa has neither beginning nor end, serene like empty space.' Then nirvāṇa exists prior, and is no longer something accomplished through study." Commentary: This passage uses cultivation-and-attainment to challenge the idea that nirvāṇa has a beginning and an end; and uses nirvāṇa's lack of beginning and end to challenge its attainment through cultivation. Therefore, "Harmonizing Antiquity" answers: "The unconditioned is called nirvāṇa. The supreme person is cavernously empty and formless, yet nothing is other than myself. Bringing together the myriad things to complete oneself—who could do this but the sage? Why so? Without principle, one is not a sage; without a sage, there is no principle. Being a sage by means of principle, the sage is not different from principle. Therefore the Heavenly Lord asked: 'Where should prajñā be sought?' Śubhūti said: 'Prajñā must not be sought in form, nor must it be sought apart from form.' It is also said: 'Seeing dependent origination is seeing the Dharma; seeing the Dharma is seeing the Buddha.' This is the efficacy of things and self being not different. Therefore the supreme person restrains the profound mechanism before it portends, and conceals the dark operation within transformation itself; he encompasses the six directions to mirror his mind, and unifies past and future to constitute his essence. Past and present connect, beginning and end are identical; exhausting the root and reaching the branch, nothing is dual with it; vast and grandly equal, it is called nirvāṇa." Commentary: Although that [treatise] explains nirvāṇa, it also takes the unity of subject and object through the accord of what can realize and what is realized. Here, although stated in terms of bodhi, it also adopts the unity of subject and object; hence it can employ its text.