大方廣佛華嚴經隨疏演義鈔 24.60

24.60

疏「如是佛性即有七義」者，即《涅槃》三十五經云「善男子！如來十力、四無所畏，乃至如是等法，是佛佛性。如是佛性則具七事：一常、二樂、三我、四淨、五真、六實、七善。」今但義引，故小不次。澤州云：不遷名常（四），自在名我（六），安隱名樂（五），無染名淨（七），離妄是真（一），不空顯實（二），體順成善（三）。後明菩薩性有六種，於前七中略無我樂，加少分見，以其未得八自在我故無我德，未得大涅槃無真實樂德，未見自身佛性故加少分見。

As for the commentary's words 'Such buddha-nature thus has seven meanings', this is from fascicle 35 of the Nirvāṇa [Sūtra], which states: 'Good son! The Tathāgata's ten powers, four fearlessnesses, down to such dharmas as these, are the buddha-nature of buddhas. Such buddha-nature thus possesses seven attributes: first, permanence; second, bliss; third, self; fourth, purity; fifth, truth; sixth, reality; seventh, goodness.' Here it merely quotes the meaning, so the order is slightly altered. [Master] Zezhou said: Not shifting is called permanence (fourth); mastery is called self (sixth); tranquility is called bliss (fifth); freedom from defilement is called purity (seventh); being free from delusion is truth (first); being non-empty reveals reality (second); the essence being compliant constitutes goodness (third). Later, it explains that the bodhisattva nature has six kinds, which briefly omit self and bliss from the previous seven and add partial seeing, because not having attained the eight masteries of self, it lacks the virtue of self; not having attained great nirvāṇa, it lacks the virtue of true bliss; and not yet seeing the buddha-nature of one's own body, partial seeing is added.