肇論新疏 3.119

3.119

初二句彰名相所盡，世間物象非方則圓。次二句正明妙體非象，故方圓何能象？非名故題目何所傳。《大鈔》「象」是「寫」字。後二句正顯不可。名但名於可名、象但象於可象，無名無象之體，焉可強名強象哉？題云涅槃無名。

The first two sentences demonstrate what names and marks exhaust; worldly things and images are either square or round. The next two sentences directly clarify that the marvelous substance is not an image, so how could squares or circles image it? It is not a name, so what could titles convey? In the Dachao, "image" (xiang) is the word "depict" (xie). The last two sentences directly show impossibility: names only name what can be named; images only image what can be imaged. As for the substance that is without name and without image, how could one force a name or force an image upon it? The title says 'Nirvāṇa is Nameless.'