大方廣佛華嚴經隨疏演義鈔 80.59

80.59

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."