大方廣佛華嚴經隨疏演義鈔 81.21

81.21

疏「是則初住實際」下，二結歸無住。於中四：初正歸無住，無住涅槃前已具引。二「由雙住」下，出無住所以。經中是住，今乃結歸無住者，由若不住實際，安能不住生死？若不安住大悲，安能不住涅槃？然則亦由俱不住故而能俱住。今此順文，經是俱住，結歸無住，故但用住以成無住。三「前即大智」下，別舉成無住因，即《唯識》文。四「自性涅槃眾生等有」下，釋歸無住之意。涅槃有四，何以但歸無住？無住涅槃唯佛得故。皆是論文，具如上引。「即安住」下，是《涅槃經》。

On the commentary's: "Thus, at first, abiding in the bhūtakoṭi" downwards: second, concluding by resolving into non-abiding. In this there are four: first, directly resolving into non-abiding; non-abiding nirvāṇa has already been cited in full before. Second, from "Because of dually abiding" downwards, it brings forth the reason for non-abiding. The sūtra speaks of abiding, yet here it concludes by resolving into non-abiding, because if one did not abide in the bhūtakoṭi, how could one not abide in saṃsāra? If one did not securely abide in great compassion, how could one not abide in nirvāṇa? However, it is also because of not abiding in either that one can abide in both. Here, following the text, since the sūtra has abiding in both and concludes by resolving into non-abiding, it merely uses abiding to effect non-abiding. Third, from "The former is great wisdom" downwards, it separately adduces the causes that effect non-abiding, which is the text of the Vijñaptimātratāsiddhi. Fourth, from "Because the svabhāva-nirvāṇa is equally possessed by sentient beings" downwards, it explains the meaning of resolving into non-abiding. There are four kinds of nirvāṇa; why resolve only into non-abiding? Because non-abiding nirvāṇa is attained only by buddhas. These are all treatise texts, fully as cited above. From "That is, securely abiding" downwards, it is the Mahāparinirvāṇa-sūtra.