大方廣佛華嚴經隨疏演義鈔 81.7

81.7

疏「二指理同事」者，事即真應涅槃。於中三：一略釋經文、二「真應無本」下總顯文意、三「所以列十」下釋十之由。二中，先反顯，真應涅槃若無自性涅槃為本，皆非不生。而真涅槃由性淨顯共許不生，而應涅槃皆謂生滅，故今特說應無性淨，安得不生？後「故以本」下，順顯，以性淨本該真應末，真應對性淨稱末故。真與性淨二俱為體，該應化用，皆為無住三德涅槃。三釋十所由中，「究竟妙道」者，即《無名論．難差》中文。文云「有名曰：涅槃既絕圖度之域，則超六境之外，不出不在而玄道獨存。斯則窮理盡性究竟之道妙一無差。」今取意引。

On the commentary’s "Second, pointing out that principle is identical to phenomena": "phenomena" refers to the true and responsive nirvāṇas. Within this there are three parts: first, briefly explaining the sūtra text; second, from "The true and responsive [nirvāṇas] have no root" onward, generally displaying the meaning of the text; third, from "The reason ten are listed" onward, explaining the rationale for the ten. In the second part, it first demonstrates by contrast: if the true and responsive nirvāṇas lacked the nirvāṇa of self-nature as their root, neither would be unborn. While the true nirvāṇa is commonly acknowledged to be unborn because it is revealed by the purity of nature, the responsive nirvāṇa is universally deemed subject to arising and ceasing; therefore, it is specifically stated now that if the responsive lacked the purity of nature, how could it be unborn? Next, from "Hence, taking the root..." onward, it demonstrates directly: because the root of the purity of nature encompasses the branches of the true and responsive, the true and responsive are called branches in contrast to the purity of nature. The true and the purity of nature both serve as essence, encompassing responsive transformation and function, and all constitute the non-abiding nirvāṇa of the three virtues. In the third part, explaining the rationale for the ten: "the ultimate, marvelous Dao" is a passage from the chapter "Difficult to Distinguish" (Nancha) in the Treatise on the Nameless (Wuming lun). That text states: "The Named says: 'Since nirvāṇa is utterly beyond the domain of measurement, it transcends the six sense objects; it does not emerge nor does it abide, yet the mysterious Dao alone endures. This is the ultimate Dao that exhausts principle and fulfills nature, marvelously unified without differentiation.'" Here, it is cited according to its meaning.