肇論新疏 3.388

3.388

顯前心境冥寂之體也。初句中約終教辨。如《大疏》云：「心冥至道，混一古今。」約頓教則一念不生前後際斷，何古何今？依圓教則古今二相即入圓融。尤見通也。次句以始終同故，三乘涅槃初證非始、證極非終。本末即理事，海波一濕故。浩然，謂浩浩然，廣多無際。太均，謂情非情無差、染非染平等，未有一法非涅槃也。

This reveals the substance of the dark stillness of mind and object mentioned before. In the first line, it is distinguished according to the final teaching. As the Great Commentary says: 'The mind darkly unites with the supreme Way, blending antiquity and the present into one.' According to the sudden teaching, a single thought does not arise and the front and rear limits are severed; what antiquity or present could there be? Relying on the perfect teaching, the two characteristics of antiquity and present are mutually identified and rounded into fusion. Its connection is especially seen. In the next line, because beginning and end are the same, in the nirvāṇa of the three vehicles initial realization is not a beginning and realizing the ultimate is not an end. Root and branches are principle and phenomena, because ocean and wave share one wetness. 'Vast' means vast and billowing, boundless and manifold. 'Grandly equal' means sentient and insentient are without difference, defiled and non-defiled are equal; there has never been a single dharma that is not nirvāṇa.