大方廣佛華嚴經隨疏演義鈔 83.38

83.38

疏「次四智具即四悉檀」者，〈問明〉已廣，即《智論》第一。論別有解釋。「總名悉檀」者，諸三藏譯皆云義宗，具云悉檀多。有云遍施，乃意釋耳。疏「第十涅槃」下，初總明、後「初二」下別釋。此中即用《涅槃》第二經，因三修比丘歎無常等以為上想，佛廣訶之，後為正說云：「汝等若言我亦修習無常苦無我想，是三種修無有實義。我今當說勝三修法，苦者計樂、樂者計苦，是顛倒法。無常計常、常計無常，是顛倒法。無我計我、我計無我，是顛倒法。不淨計淨、淨計不淨，是顛倒法。如是等四顛倒法，是人不知正修諸法。汝諸比丘於苦法中生於樂想、於無常中生於常想、於無我中生於我想、於不淨中生於淨想，世間亦有常樂我淨，出世亦有常樂我淨。世間法者有字無義，出世法者有字有義。何以故？世間之法有四顛倒，故不知義。所以者何？有想倒、心倒、見倒。以三倒故，世間之人樂中見苦、常見無常、我見無我、淨見不淨，是名顛倒。以顛倒故，世間知字而不知義。何等為義？無我者名為生死，我者名為如來。無常者聲聞緣覺，常者如來法身。苦者一切外道，樂者即是涅槃。不淨者即有為法，淨者諸佛菩薩所有正法。是名不顛倒。以不倒故，知字知義。若欲遠離四顛倒者，應知如是常樂我淨。」釋曰：上具引經者，以此十句多分用故。「三明涅槃是樂」者，翻上無樂，即是第二。言「以涅槃」下，出得樂名所以。「四翻色身無常」者，文中有三：初正釋，即上《涅槃》云「常者如來法身」。二「故晉經」下，引證成是常義。以今經文闕常字故，恐人誤謂此顯淨德，故次引證。三「以法身」下，釋成法身徧得常名之所以也。兼顯此用法身之言，以是三德大涅槃故。「今已出」下，顯與《涅槃經》小異之相。疏「次三明生死無我」者，即上經云「無我者，所謂生死」。

Regarding the commentary's remark that "Next, the four forms of wisdom are complete, namely the four siddhāntas": this has already been elaborated in [the chapter on] "Inquiring into the Clear", and comes from the first fascicle of the *Dazhidu lun*. The treatise provides a separate explanation. Regarding "collectively called siddhānta": all tripiṭaka translators render it as "doctrinal tenet" (義宗); in full it is *siddhānta*. Some say "universal bestowal" (遍施), which is merely an interpretive gloss. / Below the commentary's "Tenth, nirvāṇa": first it explains generally, and later, from "The first two" downward, it explains specifically. Here it uses the second fascicle of the *Nirvāṇa-sūtra*: when the three-practice bhikṣus praised impermanence and so forth as superior perceptions, the Buddha rebuked them extensively and subsequently gave the correct exposition, saying: "If you say, 'I also cultivate the perceptions of impermanence, suffering, and non-self,' these three kinds of cultivation lack true meaning. I will now explain the superior Dharma of the three cultivations. To reckon what is suffering as pleasure, or what is pleasure as suffering, is an inverted Dharma. To reckon what is impermanent as permanent, or what is permanent as impermanent, is an inverted Dharma. To reckon what is non-self as self, or what is self as non-self, is an inverted Dharma. To reckon what is impure as pure, or what is pure as impure, is an inverted Dharma. With such four inverted Dharmas, such people do not know how to correctly cultivate the Dharmas. You bhikṣus generate the thought of pleasure in dharmas of suffering, the thought of permanence in the impermanent, the thought of self in non-self, and the thought of purity in the impure. The worldly also has permanence, bliss, self, and purity; the supramundane also has permanence, bliss, self, and purity. Worldly dharmas possess the words but lack the meaning; supramundane dharmas possess both the words and the meaning. Why? Worldly dharmas have four inversions, and thus do not know the meaning. For what reason? There are inversions of perception, inversions of mind, and inversions of view. Due to these three inversions, worldly people see suffering in bliss, impermanence in the permanent, non-self in the self, and impurity in the pure; these are called inversions. Due to inversions, the worldly knows the words but does not know the meaning. What is the meaning? Non-self is called saṃsāra; self is called the Tathāgata. Impermanence is the śrāvakas and pratyekabuddhas; permanence is the Tathāgata's dharmakāya. Suffering is all external paths; bliss is nirvāṇa. Impurity is conditioned dharmas; purity is all the true Dharmas of the buddhas and bodhisattvas. This is called non-inversion. Because of non-inversion, one knows both words and meaning. If one wishes to distance oneself from the four inversions, one should know permanence, bliss, self, and purity in this way." / Explanation: The sūtra is quoted fully above because these ten phrases mostly draw upon it. "Third, clarifying that nirvāṇa is bliss": this overturns the previous absence of bliss, which is the second. The text from "Because nirvāṇa" downward explains the reason why it receives the name "bliss". "Fourth, overturning the impermanence of the physical body": in the text there are three points. First, the primary explanation, which corresponds to the *Nirvāṇa-sūtra* above stating, "Permanence is the Tathāgata's dharmakāya." Second, from "Therefore the Jin sūtra" downward, it cites evidence to establish this meaning of permanence. Since the current text of the sūtra lacks the word "permanent", fearing that people might mistakenly think this indicates the virtue of purity, it next cites evidence. Third, from "Because the dharmakāya" downward, it explains the reason why the dharmakāya universally receives the name "permanent". It also clarifies that this usage of the word "dharmakāya" is because it is the great nirvāṇa of the three virtues. From "Now having emerged" downward, it reveals the characteristic of its slight divergence from the *Nirvāṇa-sūtra*. Regarding the commentary's "Next, three clarify that saṃsāra is non-self": this refers to the sūtra above stating, "Non-self is what is called saṃsāra."