大方廣佛華嚴經隨疏演義鈔 80.59

80.59

疏「然大涅槃」下，第二總明大旨以顯深玄。多用肇公《涅槃無名論》，有十演九折。十演者，謂一開宗、二位體、三超境、四妙存、五辯差、六會異、七明漸、八動寂、九通古、十玄得。九折者，一覈體、二徵出、三搜玄、四難差、五責異、六詰漸、七譏動、八窮源、九考得。開宗為初，次一折一演，折為有名之難，演即無名之答，共相研覈顯無名旨。今多用者，亦顯肇公憑此經故。今初，大旨多用開宗。言「眾聖歸宗冥會之所」者，總顯深廣，包含無外。故論云「九流於是乎交歸，眾聖於是乎冥會。」謂三賢十聖必會其中，猶於百川朝宗于海。「寂寥無為」者，顯深。「而廣大悉備」者，顯廣。「形名」已下，復拂深廣之迹。眹者，迹也、兆也。論云「夫涅槃之為道也，寂寥虛曠，不可以形名得；微妙無相，不可以有心知。」故《淨名》云「不可智知，不可識識」矣。

In the commentary, from "However, great nirvāṇa..." downward is the second part, generally clarifying the main theme to reveal its profundity and mystery. It draws heavily on Master Zhao's Nirvāṇa is Nameless, which contains ten elucidations and nine refutations. The ten elucidations are: 1. Establishing the Doctrine; 2. Determining the Essence; 3. Transcending Objects; 4. Wondrous Existence; 5. Distinguishing Differences; 6. Harmonizing Discrepancies; 7. Clarifying Graduality; 8. Movement and Quiescence; 9. Penetrating the Past; 10. Mysterious Attainment. The nine refutations are: 1. Examining the Essence; 2. Questioning the Emergence; 3. Searching for the Mysterious; 4. Challenging Differences; 5. Criticizing Discrepancies; 6. Interrogating Graduality; 7. Mocking Movement; 8. Fathoming the Source; 9. Testing Attainment. Establishing the Doctrine comes first; subsequently, each refutation is paired with an elucidation, the refutation being an objection based on name, and the elucidation being the nameless response, collectively investigating to reveal the nameless principle. The frequent use of it here also shows that Master Zhao relied on this sūtra. Now, in this first part, the main theme draws heavily on Establishing the Doctrine. The phrase "the place where all sages return to the doctrine and mysteriously unite" generally shows its depth and breadth, encompassing everything without exterior. Thus the treatise says: "Here the nine currents converge; here all sages mysteriously unite." This means that the three worthies and ten stages of sages will certainly unite within it, just as hundreds of rivers pay court to the sea. "Quiescent and unconditioned" reveals its depth. "Yet vast and fully equipped" reveals its breadth. From "Form and name..." downward, it again sweeps away the traces of depth and breadth. Traces (*zhen*) means tracks or omens. The treatise says: "Now the Dao of nirvāṇa is quiescent, empty, and vast, and cannot be grasped through form and name; subtle, wondrous, and markless, it cannot be known with a deliberate mind." Thus the Vimalakīrti-nirdeśa says: "It cannot be known by cognition; it cannot be recognized by consciousness."