大方廣佛華嚴經隨疏演義鈔 81.20

81.20

疏「第十至結歸無住」，結上九門皆歸無住涅槃。於中二：先釋經文、後結歸無住。今初，即是結前之義。言「誰獨非涅槃而欲捨之耶」者，即側用〈玄得〉中文。彼以第九〈考得〉難云：「經云『眾生之性，極於五陰之內。』又云『得涅槃者五陰都盡，譬猶燈滅』等。下結意云：若有可得涅槃，五陰不都盡；陰若都盡，誰得涅槃？」故〈玄得〉答云：「且談論之作，必先定其本。既論涅槃，故不可離涅槃而語涅槃也。若即涅槃以興言，誰獨非涅槃而欲得之耶？」意云：眾生即涅槃故。「更不可得」下，引《淨名》「眾生即涅槃相」，此明一體，故無可得。今言一體，故無可捨。眾生即涅槃，若捨眾生即捨涅槃也。

On the commentary's: "The tenth, up to: concluding by resolving into non-abiding": this concludes the nine gates above by resolving them all into non-abiding nirvāṇa. In this there are two: first, it explains the sūtra text; second, it concludes by resolving into non-abiding. As for the first: this is the meaning of concluding what came before. The statement "Who alone is not nirvāṇa, that one would desire to abandon it?" uses obliquely the text in "Profound Attainment." That text, in its ninth [chapter], "Examining Attainment," objects: "The sūtra says: 'The nature of sentient beings is bounded within the five aggregates.' It also says: 'One who attains nirvāṇa has the five aggregates entirely extinguished, just like a lamp going out,' and so forth." Below, it concludes the meaning: "If there is someone who can attain nirvāṇa, the five aggregates are not entirely extinguished; if the aggregates are entirely extinguished, who attains nirvāṇa?" Therefore, "Profound Attainment" answers, saying: "Now, in engaging in discussion, one must first establish the root. Since we are discussing nirvāṇa, one cannot speak of nirvāṇa apart from nirvāṇa. If one raises words on the basis of nirvāṇa itself, who alone is not nirvāṇa, that one would desire to attain it?" The meaning is: because sentient beings are themselves nirvāṇa. Downwards from "cannot be attained again," it cites the Vimalakīrtinirdeśa: "Sentient beings are themselves the mark of nirvāṇa." This clarifies a single essence, and therefore there is nothing to be attained. Now it says single essence, and therefore there is nothing to be abandoned. Sentient beings are themselves nirvāṇa; if one abandons sentient beings, one abandons nirvāṇa.