大方廣佛華嚴經隨疏演義鈔 89.6

89.6

In the commentary, “Fifth, na,” the separate translation has the syllable “nang” (na), the meaning of which is also completely identical. In the text, first it explains the meaning according to the Five Syllables [Sūtra], and afterward, from “meaning that nature and characteristics are both extinguished…” onward, it reconciles and explains the sūtra text. In the various sūtras, it is mostly the syllable “na.” The Mahāprajñāpāramitā states: “Hearing the syllable gate na, one enters all phenomena and is far removed from names and characteristics. Whether names or characteristics, both take non-attainment as their upāya.” The Pañcaviṃśatisāhasrikā states: “The syllable gate na: phenomena are free from names, their natures and characteristics being neither different nor lost.” The Fangguang states: “Na means that regarding the original nature of the syllables of phenomena, it is neither attained nor lost.” The Guangzan states: “It is the gate of na: all phenomena are free from names; considering their original purity, it cannot be attained.” The Lalitavistara states: “Its word ‘no’ is because it emits the sound of not following sentient beings and being free from name-and-form.” The Mañjuśrīparipṛcchā states: “The syllable na is the sound of fully knowing name-and-form.” The Vajraśekhara states: “Name-and-form also cannot be attained.” The above three sūtras all speak of name-and-form; name is namely names and terms; taking both words together, they constitute the intrinsic nature of saṃsāra. The Nirvāṇa [Sūtra] states: “Na: the Three Jewels abide stably without tilting or shaking, likened to a door threshold.” Explanation: The real Three Jewels are forever free from names and characteristics. The Mahāprajñāpāramitopadeśa states: “If one hears the syllable na, one immediately knows that all phenomena are neither attained nor lost, neither coming nor going, because nasti means ‘not’ in this language.”