大方廣佛華嚴經隨疏演義鈔 29.10

29.10

疏「非唯滅惑而已」者，如《成實》等亦說滅者譬如燈滅，則膏明俱竭，無復別有一實盡處也。肇公亦用此言。實則滅惑所顯法身常住，有實體也。故《涅槃》第四「迦葉問言：『如佛所言：如燈滅已，無有方所。如來亦爾，既滅度已亦無方所。』佛告迦葉：『善男子！如人然燈之時，燈器大小悉滿中油，隨其油在其明猶存。若油盡已，明亦俱盡。其明滅者，喻煩惱滅。明雖滅盡，燈器猶存。如來亦爾，煩惱雖滅，法身常存。』」下文又云「如燈滅者是羅漢涅槃。」又《四諦品》云「若言修習空法，是名不善，滅壞一切如來真法藏故，同於外道。」故知滅體法是真實。「故次云自性住」者，證成上文體真實義，則體真實揀非虛妄及非空無。自性住言，即是法住法正位也。「本來寂滅」，即成上文自性住義。

Regarding the Commentary: "It is not merely the extinction of delusion alone," texts such as the *Tattvasiddhi* also say that cessation is like the extinction of a lamp: both oil and flame are exhausted, and there is no other real place of termination. Master Zhao also used these words. In reality, the dharmakāya revealed by extinguishing delusion is eternally abiding and has a real essence. Therefore fascicle four of the Nirvāṇa [Sūtra] says: "Kāśyapa asked: 'As the Buddha said, when a lamp is extinguished, it has no location. The Tathāgata is also like this: having entered parinirvāṇa, he also has no location.' The Buddha told Kāśyapa: 'Good son, when a person lights a lamp, whether the lamp vessel is large or small, it is filled with oil; as long as the oil remains, its light still exists. If the oil is exhausted, the light is also exhausted. The extinction of its light is an analogy for the extinction of afflictions. Although the light is extinguished, the lamp vessel still exists. The Tathāgata is also like this: although afflictions are extinguished, the dharmakāya eternally abides.'" A later passage also says: "Being like an extinguished lamp is the nirvāṇa of an arhat." Furthermore, the "Chapter on the Four Truths" says: "If one says that cultivating empty dharmas is an unwholesome name, it destroys all true treasuries of the Tathāgata's Dharma, making one identical with non-Buddhists." Thus we know that the essence of cessation is real Dharma. "Therefore it next says abiding in its own nature": this corroborates the preceding meaning of the essence being real, so that the essence being real distinguishes it from falsehood and from emptiness-and-nonexistence. The words "abiding in its own nature" mean precisely the abiding of dharmas and the fixed position of dharmas. "Originally quiescent" establishes the preceding meaning of abiding in its own nature.