大方廣佛華嚴經隨疏演義鈔 40.3.5

40.3.5

言五現涅槃者，一見現在受若天若人諸五欲樂，便謂涅槃。 二雖厭五欲，現住初定以為涅槃，引在身中名為得樂，見他現在住定亦爾。 下皆準此。 三厭尋伺故，現得第二定，以為涅槃。 四厭諸尋伺喜故，現住第三定，以為涅槃。 五厭喜樂，乃至出入息，現住第四定，以為涅槃。 待過去故，名為後際。 又此計我現既有樂，後亦有樂，故後際攝。 以現樂為先，而執後樂，總名現法。 此不依我見起，故邪見攝。 六十二見大意已周。 疏「皆以無得」，即《大般若》意，至〈迴向〉當釋。 疏「貪欲即道」，勝熱處說。

As for the five doctrines of nirvāṇa in the present life: 1. Seeing that one presently experiences the pleasures of the five desires, whether as a deva or a human, one calls this nirvāṇa. 2. Although revulsed by the five desires, presently dwelling in the first dhyāna is taken to be nirvāṇa; drawing it into the body is called obtaining pleasure; seeing another presently dwell in the concentration is also like this. The following are all based on this. 3. Due to revulsion toward discursive thought and examination, presently attaining the second dhyāna is taken to be nirvāṇa. 4. Due to revulsion toward discursive thought, examination, and joy, presently dwelling in the third dhyāna is taken to be nirvāṇa. 5. Revulsing joy and pleasure, up to inhalation and exhalation, presently dwelling in the fourth dhyāna is taken to be nirvāṇa. In relation to the past, these are termed the 'posterior edge'. Furthermore, calculating that since the self presently has pleasure, it will also have pleasure later, they are subsumed under the posterior edge. Taking present pleasure as primary while grasping at future pleasure, they are collectively termed 'in the present life'. These do not arise based on view of self, and therefore are subsumed under wrong views. The general meaning of the sixty-two views is now complete. The commentary's 'all with non-attainment' expresses the intent of the Mahāprajñā[pāramitā-sūtra]; it will be explained when reaching the 'Transference' [chapter]. The commentary's 'desire is the path' is spoken in the section on Jayoṣmīṣa.