肇論新疏 3.418

3.418

初一句標體，次七句辨相，後二句雙絕。常數者，即三世有為事相等。此總示也，下別列。二儀，即天地。萬有者，即緣生萬物。融冶故，所以均天人；滌蕩故，所以同一異，顯自性涅槃無差別之相。內視下二句，約見聞以辨。眼不循色曰內視。色之性空，空無對觸，故云不己見。耳不循聲曰返聽。聲之性空，空故亡音，故云不我聞。己我皆屬涅槃，知非身外，故云己我。未嘗下，可知。

The first line designates the substance; the next seven lines differentiate the marks; the final two lines cut off both alternatives. "Mundane measures" are conditioned phenomena and marks of the three periods of time, and so forth. This is a general presentation, followed by specific enumerations below. "Two modes" are heaven and earth. "Ten thousand existences" are the ten thousand things arisen from conditions. Because it blends and fuses them, it equalizes devas and humans; because it cleanses and purges them, it unifies identity and difference, revealing the mark of non-differentiation in intrinsic nirvāṇa. The two lines from "looking inward" on are explained in terms of seeing and hearing. The eye not pursuing form is called "looking inward." The nature of form being empty, emptiness has neither opposition nor contact; hence it says "it does not see itself." The ear not pursuing sound is called "listening back." The nature of sound being empty, being empty it obliterates sound; hence it says "it does not hear itself." Self and "I" both belong to nirvāṇa; knowing that they are not outside the body, it therefore speaks of "itself" and "myself." From "never" on can be understood.