肇論新疏 3.176

3.176

初二句法說，次二句喻明。方曰規，圓曰矩，今之梓匠所用斗尺也。意云：任見聞之情、執殊應之跡，欲求無名之妙，如人手執斗尺擬量大方，不知其可也。故本經名為二乘曲見。欲以下，正明謬執。豈可下，責其淺近。言即名言，謂有無之名應權施設，無實體性。非名之名，故云微言。會意忘名，故云聽表。玄根，喻涅槃，出生世出世善故。事相本空，故云虛壤。意謂：有無二種，名相兩虛。無相無名，涅槃顯現。義說采拔。

The first two lines speak in terms of doctrine; the next two lines illustrate by metaphor. The compass is for the round and the square is for the straight—they are the measuring rulers used by contemporary carpenters. The intended meaning is: indulging sentiments of seeing and hearing, and clinging to the traces of diverse responses, they wish to seek the nameless marvel—just like someone holding a measuring ruler in hand trying to measure the vast realm, unaware of whether it is possible. Therefore, the source sutra calls this the crooked view of the two vehicles. From 'they wish' downward directly clarifies their erroneous grasping. From 'how could' downward reproaches their shallowness. 'Words' refers to nominal designations, meaning that the names of existence and non-existence are provisionally instituted to respond expediently, lacking real substantial nature. Being names that are non-names, they are called 'subtle words.' Comprehending the meaning and forgetting the name is called 'beyond what is heard.' 'Profound root' is a metaphor for nirvāṇa, because it gives birth to mundane and supramundane goods. Phenomenal marks are fundamentally empty, hence called 'barren soil.' The meaning is: both kinds, existence and non-existence, are empty in name and mark. Devoid of marks and devoid of names, nirvāṇa becomes manifest. Figuratively, this is called gathering and uprooting.