大方廣佛華嚴經隨疏演義鈔 62.51

62.51

疏「既除八倒」下，第三結成正義。例上《勝鬘》亦有三意：若約初意取著，生死無常涅槃常等，即是八倒；無念而知生死無常、涅槃常等，即是八行。若依第二意，計於生死若常無常等，皆成顛倒，故為八倒；則非常非無常等，而為八行。若依第三意，謂生死常等、佛無常等，即成八倒；若謂生死無常等、佛法常等，即成八行。依第三意，即雙照常無常，故經引二鳥喻，常與無常不相捨離。依前二意，雙遮常無常等，故《中論》云「諸佛或說我，或說於非我。諸法實相中，無我無非我。」亦應云：諸佛或說常，或說於無常。諸法實相中，無常無非常等。餘如下說。言「涅槃雙樹四雙八隻」者，引事證成。如來涅槃之處，四面各有一雙娑羅之樹，名娑羅林。娑羅，此云堅固。法瑤云：「風霜不能改、四時莫能遷，以況法身金剛之質。老死不能變、念念不能易，常樂之相也。」言「四雙」者，第三十經云「善男子！東方雙者！破於無常以成於常。乃至北方雙者！破於不淨以得於淨。」釋曰：既云乃至者，應言：南方雙者，破苦得樂。西方雙者，破於無我以得於我。又《闍維經》云「東方一雙在於佛後。西方一雙在於佛前。南方一雙在於佛足，北方一雙在於佛首。入涅槃已，東西二雙合為一樹，南北二雙亦合於一。二合皆悉垂覆如來，其樹慘然皆悉變白。」第一經云「爾時娑羅樹林忽然變白，猶如白鶴。」釋曰：為對前後，先舉東、次舉西。前為破四倒，右旋而轉。又首北者，《增一阿含》云「表於佛法久住北天」。《長阿含》第四云「佛告阿難：『安我頭南首面向北，使佛法久住北天』」者，此必譯人不善迴文，豈有首南而面北耶？故北首為正。然彼經云「表尚順劣機」，今以意求，北方主滅，表證寂滅故。兼顯履道背苦，觀於集也。然經文說樹無枯榮言，表法之中則有常無常等。案智者之釋云「有枯榮也。既表常等，或以義求，或別有據。」案僧亮云：「樹高五丈許，上合下離。其華甚白，其實如瓶，香味具足。今以二樹鮮榮、二樹枯悴，明法不偏。」釋曰：然未知所據，理甚昭彰。故以一枯表世間無常，一榮表涅槃常等。人不究之，但見於事，不知如來示此禎祥，以表人行遣此八倒。

On the Commentary's text from “Having eliminated the eight inversions” downward, this is the third [section], which concludes by establishing the correct meaning. By analogy with the Śrīmālā[devī-sūtra] above, there are also three meanings: If according to the first meaning of grasping and clinging, saṃsāra as impermanent and nirvāṇa as permanent and so forth are themselves the eight inversions; knowing without conceptual thought that saṃsāra is impermanent and nirvāṇa is permanent and so forth constitutes the eight practices. If according to the second meaning, calculating saṃsāra as either permanent or impermanent and so forth all constitute inversions, and thus are the eight inversions; then neither permanent nor impermanent and so forth constitute the eight practices. If according to the third meaning, taking saṃsāra as permanent and so forth and the Buddha as impermanent and so forth constitutes the eight inversions; taking saṃsāra as impermanent and so forth and the Buddha-Dharma as permanent and so forth constitutes the eight practices. According to the third meaning, it illuminates both permanence and impermanence simultaneously; therefore the sūtra cites the metaphor of the two birds, where permanence and impermanence do not abandon each other. According to the first two meanings, it negates both permanence and impermanence and so forth simultaneously; therefore the Madhyamakaśāstra states: “The Buddhas have sometimes spoken of a self, / And have sometimes spoken of non-self. / Within the real mark of all dharmas, / There is neither self nor non-self.” It should also say: The Buddhas have sometimes spoken of permanence, / And have sometimes spoken of impermanence. / Within the real mark of all dharmas, / There is neither impermanence nor non-impermanence, and so forth. The rest is as explained below.

As for the statement “the four pairs and eight single [trees] of the twin trees of nirvāṇa,” it cites facts to corroborate. At the place of the Tathāgata's nirvāṇa, on each of the four sides there was a pair of śāla trees, called the Śāla Grove. Śāla here is translated as “solid.” Fayao said: “Wind and frost cannot alter them, the four seasons cannot change them, which is used to illustrate the vajra quality of the dharmakāya. Old age and death cannot mutate them, moment by moment they cannot vary, which is the characteristic of permanence and bliss.” As for the “four pairs,” the thirtieth fascicle of the [Mahāparinirvāṇa-]sūtra states: “Good sons! The eastern pair shatters impermanence to establish permanence. …up to: The northern pair shatters impurity to obtain purity.” Explanation: Since it says “up to,” it should say: The southern pair shatters suffering to obtain bliss. The western pair shatters non-self to obtain self. Furthermore, the Shewei jing states: “The eastern pair is behind the Buddha. The western pair is in front of the Buddha. The southern pair is at the Buddha's feet, and the northern pair is at the Buddha's head. After he entered nirvāṇa, the eastern and western pairs merged into one tree, and the southern and northern pairs also merged into one. Both merged pairs hung down covering the Tathāgata, and the trees became mournful and completely turned white.” The first fascicle says: “At that time the śāla grove suddenly turned white, like white cranes.” Explanation: To align with front and back, it first mentions east, next mentions west. Previously, to shatter the four inversions, it revolved to the right. Moreover, as for the head pointing north, the Ekottarika Āgama says: “It signifies that the Buddha-Dharma will abide long in the northern heavens.” The fourth fascicle of the Dīrgha Āgama says: “The Buddha told Ānanda: ‘Lay my head to the south with my face toward the north, to cause the Buddha-Dharma to abide long in the northern heavens.’” This must be due to the translator not being skilled in rendering the phrasing; how could the head point south while the face turns north? Therefore, the head pointing north is correct. However, that sūtra says: “The symbolism still accords with inferior capacities.” Now examining it conceptually: the north governs cessation, signifying the realization of quiescent cessation. It also reveals treading the path while turning one's back on suffering, contemplating the origin. Yet the text of the sūtra does not speak of the trees withering or flourishing, but within the symbolic Dharma there is permanence and impermanence and so forth. Examining the explanation of Zhiyi, it says: “There is withering and flourishing. Since they symbolize permanence and so forth, this is either sought through meaning or has a separate textual basis.” Examining Sengliang, he says: “The trees were about fifty feet high, united above and separated below. Their flowers were very white, and their fruits were like vases, fully endowed with fragrance and flavour. Now, through two trees being fresh and flourishing and two trees being withered and decaying, it clarifies that the Dharma is not one-sided.” Explanation: Although it is not known what this is based on, the principle is very clear. Therefore, one withering symbolizes the impermanence of the mundane world, and one flourishing symbolizes the permanence of nirvāṇa and so forth. People do not investigate this thoroughly and only see the factual events, not knowing that the Tathāgata manifested this auspicious sign to symbolize people's practice eliminating these eight inversions.