大方廣佛華嚴經隨疏演義鈔 81.3

81.3

疏「二即自性真應」者，上明真應自性，合其二佛約淨；今開自性，通於染淨。疏或分為四，即《唯識論》。論云「一本來自性清淨涅槃，謂一切法真如，理雖有客塵而本性淨，具無數量微妙功德，無生無滅湛若虛空，一切有情平等共有，與一切法不一不異，離一切相一切分別，尋思路絕名言道斷，唯真聖者自內所證。其性本寂，故名涅槃。二有餘依、三無餘依，具如上說。四無住處涅槃，謂即真如出所知障，大悲般若常所輔翼，由斯不住生死涅槃，利樂有情窮未來際，用而常寂故名涅槃。一切有情皆有初一，二乘無學容有前三，唯我世尊獨言具四。」下疏結文用此四也。

On the commentary passage “Second, namely the svabhāva-, true-, and responsive-[kāyas],” the above clarifies the true, responsive, and svabhāva[-kāyas], combining the two Buddhas in terms of purity; now it unpacks the svabhāvakāya to encompass both defilement and purity. The commentary alternatively divides it into four, namely following the Vijñaptimātratāsiddhi-śāstra. The treatise says: ‘First, fundamentally and naturally pure nirvāṇa, which refers to the tathatā of all dharmas; although according to principle there are adventitious defilements, its original nature is pure, fully endowed with countless subtle virtues, free of arising and cessation, serene as empty space, equally shared by all sentient beings, neither one nor different from all dharmas, free of all characteristics and all conceptual distinctions, with the paths of searching thought cut off and the ways of verbal expression severed, realized only by true noble ones within themselves. Its nature is fundamentally quiescent, hence it is named nirvāṇa. Second, nirvāṇa with remainder of support; third, nirvāṇa without remainder of support, both fully as spoken above. Fourth, non-abiding nirvāṇa, which means tathatā emerging from the obstruction to the knowable, constantly assisted and accompanied by great compassion and prajñā; by this means, one abides neither in saṃsāra nor in nirvāṇa, benefiting and gladdening sentient beings to the exhaustless limits of the future; functioning yet eternally quiescent, hence it is named nirvāṇa. All sentient beings possess the first one; those of the two vehicles beyond training may possess the first three; only our World-Honoured One alone is said to possess all four.’ The concluding text of the commentary below uses these four.