大方廣佛華嚴經隨疏演義鈔 56.26

56.26

疏「文中解脫是總」下，隨文解釋。先解總句。言「異前」者，異前同相也。疏「寶性論」下，引論成立。此論前有偈云「佛身不捨離，清淨真妙法，如虛空日月，智離染不二。」論云「此偈明何義？向說轉身實體清淨。又清淨者，略有二種。何等為二？一者自性清淨、二者離垢清淨。自性清淨者，謂性解脫，無所捨離，以彼自性清淨心體不捨一切客塵煩惱，以彼解脫不離一切法，如水不離諸塵垢等而言清淨，以自性清淨心遠離諸煩惱垢更無染故。又依彼果離垢清淨故（云云）。」若《無上依經》第一亦明四德，各有二義。淨有二者：一自性清淨是其通相、二無垢清淨是其別相。我有二者：一遠離外道邪執我、二離二乘無我。樂有二種：一斷苦集、二斷意生身諸陰滅。常有二種、一離無常斷見、二離涅槃是常見故。上皆取意引經耳，廣如《涅槃》章疏。

Regarding the commentary's "In the text, liberation is general" and so forth: this explains following the text. First it explains the general line. Stating "different from the preceding" means different from the preceding characteristic of sameness. Regarding the commentary's "Ratnagotravibhāga" and so forth: it cites the treatise to establish [the meaning]. Prior to this in that treatise, there is a verse stating: / "The Buddha-body does not abandon, / The pure, true, subtle Dharma; / Like space, the sun and the moon, / Cognition is free from defilement and non-dual." / The treatise says: "What meaning does this verse clarify? It was just explained that the true essence of the transformed body is pure. Furthermore, purity is briefly of two kinds. What are the two? First, prakṛtipariśuddhi (natural purity); second, vimalapariśuddhi (purity free from defilement). Prakṛtipariśuddhi refers to natural liberation, which has nothing to abandon; because the essence of that naturally pure mind does not abandon all adventitious afflictions, and because that liberation is not separate from all dharmas—just as water is not separate from dust and dirt—it is called pure; because the naturally pure mind is far removed from the defilements of afflictions, it has no further pollution. Furthermore, it relies on that fruit of purity free from defilement (and so forth)." And in the first fascicle of the Anuttarāśraya-sūtra, the four virtues are also clarified, each with two meanings. Purity has two: first, prakṛtipariśuddhi is its common characteristic; second, vimalapariśuddhi is its distinct characteristic. Self has two: first, far removed from the heterodox erroneous grasping at self; second, free from the non-self of the two vehicles. Bliss has two: first, severing suffering and origin; second, severing the cessation of the skandhas of the mind-made body. Permanence has two: first, free from the annihilationist view of impermanence; second, free from the eternalist view that nirvāṇa is permanent. The above are all citations of the sūtra according to their import; it is elaborated in the commentaries on the Nirvāṇa [Sūtra].