大方廣佛華嚴經隨疏演義鈔 81.14

81.14

疏「若攝相說」下，後明攝相。中文有四別：一約理智相攝。以離理無智、離智無理，如珠之明、如明之珠，故《般若》云「覺法自性離諸分別為菩提故。」則有理矣。涅槃中有般若德故。二「智性本有」下，本有修生相攝。則性淨但名涅槃，方便淨者方為菩提。今明二淨俱通上二，今疏但顯別說所無，故於菩提說性淨等；上說菩提如虛空故，世界成壞無增減故。《涅槃經》說「修習常住二字為滅相者，我於其人為般涅槃。」彼中宣說本隱今顯，法常名常，方便修生報常名住。修此二字為大涅槃寂滅之相，大般涅槃猶顯其心，故佛證之為般涅槃，故知各具方便性淨。三「隨一為門」下，雙結前二。四「今以涅槃」下，結歸涅槃。

On the commentary’s "If spoken in terms of subsuming characteristics..." onward: next, it clarifies the subsuming of characteristics. Within the text there are four distinctions: 1. In terms of principle and cognition mutually subsuming. Because apart from principle there is no cognition, and apart from cognition there is no principle, like the brightness of a pearl and the pearl of brightness, the Prajñā[-pāramitā] states: "Awakening to the self-nature of phenomena as free from all conceptual discrimination is bodhi." Thus principle is present, because the virtue of prajñā is contained within nirvāṇa. 2. From "The nature of cognition is fundamentally existent" onward, the mutual subsumption of fundamentally existent and produced through cultivation. Then the purity of nature is called solely nirvāṇa, while the purity through upāya is solely bodhi. Now it clarifies that both purities apply to both above. The present commentary merely reveals what is absent in the distinct explanations, hence it speaks of the purity of nature with respect to bodhi; this is because it was said above that bodhi is like empty space, and has neither increase nor decrease with the formation and disintegration of worlds. The Nirvāṇa Sūtra says: "If one cultivates the two characters 'eternal' and 'abiding' as the characteristic of extinction, I will realize parinirvāṇa for that person." In that text it is proclaimed that fundamentally concealed, it is now revealed; what is eternally of the Dharma is named 'eternal', and what is produced through cultivation by upāya as reward-eternity is named 'abiding'. Cultivating these two characters as the characteristic of the quiescent extinction of great nirvāṇa, great parinirvāṇa still reveals its mind; hence the Buddha verified it as parinirvāṇa. Therefore we know that each possesses upāya and the purity of nature. 3. From "According to either as an approach..." onward, concluding both of the former two together. 4. From "Now taking nirvāṇa..." onward, concluding with a return to nirvāṇa.