大方廣佛華嚴經隨疏演義鈔 81.13

81.13

疏「然此」下，第三揀定，亦展轉通妨。於中三：初正揀定。恐有問言：今說法身，何名涅槃？釋意云：涅槃必具三德，此即法身；餘之二德從法身流，則法身故。二「若爾」下，對前身揀。先問、後「出現身」下答。三「此有般若」下，三對菩提揀。解脫無濫，故不揀之。於中，先問、後「若分相」下釋。於中，先明分相，即《唯識》等意。《唯識》第十釋轉依果，云「四所轉得。此復有二：一所顯得，謂大涅槃。此雖本來自性清淨，而有客障覆令不顯。真聖道生，斷彼障故，令其相顯，名得涅槃。此依真如離障施設，故體即是清淨法界。二所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生。由真聖道力斷彼障故，令從種起，名得菩提。起已相續，窮未來際。」此即四智相應心品，故大乘法師云：「理凝本有，離纏而號涅槃；智照新生，果圓而稱正覺。乃四德之鴻源，三明之妙本矣。」

On the commentary’s "However, this..." onward: third, distinguishing and determining, which also resolves objections step by step. Within this there are three parts: First, directly distinguishing and determining. Fearing someone might ask: "Now you speak of the dharmakāya; why call it nirvāṇa?" The explanatory meaning says: nirvāṇa must possess the three virtues, and this is precisely the dharmakāya; the other two virtues flow from the dharmakāya, and hence it is the dharmakāya. Second, from "If so..." onward, distinguishing it from the previous body. First it asks, and next, from "The body of manifestation..." onward, it answers. Third, from "This contains prajñā..." onward, distinguishing it from bodhi. Because liberation admits no confusion, it is not distinguished. Within this, it first asks, and next, from "If distinguishing characteristics..." onward, it explains. Within that, it first clarifies the distinguishing of characteristics, which reflects the intention of Vijñaptimātratā and so forth. The tenth fascicle of Vijñaptimātratā, explaining the fruit of the transformation of the basis, states: "Four are attained through transformation. These again are of two kinds: 1. That attained through revelation, namely great nirvāṇa. Although this is fundamentally pure in self-nature, adventitious hindrances cover it so that it is not revealed. When the true noble path arises, it severs those hindrances, causing its characteristics to become apparent; this is called attaining nirvāṇa. This is posited based on tathatā free from hindrances, so its essence is precisely the pure dharmadhātu. 2. That attained through generation, namely great bodhi. Although this fundamentally possesses the seeds capable of generating it, the cognitive hindrances impede it so that it does not arise. By the power of the true noble path, those hindrances are severed, causing it to arise from seeds; this is called attaining bodhi. Having arisen, it continues in succession, exhausting the bounds of the future." This refers to the mental factors associated with the four cognitions; hence the Mahāyāna master said: "Principle is congealed and fundamentally existent; freed from entanglements, it is called nirvāṇa. Cognition illuminates and is newly born; with the fruit perfected, it is called right awakening. These are the vast source of the four virtues, the marvelous foundation of the three insights."