大方廣佛華嚴經隨疏演義鈔 83.40

83.40

疏「九翻有為」等者，疏文有三：初正釋，即上《涅槃》云「淨者諸佛菩薩正法無生無起。般若體故，亦名正法。」遠公云：「正法偏名淨者，以治障故。彼約三寶之中法寶說之。」二「然是」下，正顯今經淨法之體，性淨涅槃三德本具，不由治淨隨緣生死。即經云「而有聚集散壞，即相之性即無生無起，如是方是涅槃正法。」以約涅槃說於淨德，不同《涅槃》第二別約正法。三「涅槃第二」下，會通《涅槃》第二。《涅槃》就於義，如來為我；今說涅槃，故不同彼。

Regarding the commentary's remark that "Ninth, overturning the conditioned", etc.: the commentary's text has three parts. First, the primary explanation, which corresponds to the *Nirvāṇa-sūtra* above stating: "Purity is the true Dharma of the buddhas and bodhisattvas, unborn and unarisen. Because it is the essence of prajñā, it is also called the true Dharma." Master Huiyuan states: "The true Dharma is particularly termed 'pure' because it cures obstructions. That is spoken in reference to the jewel of the Dharma among the Three Jewels." Second, from "However, this is" downward, it directly demonstrates the essence of the pure Dharma in the present sūtra: intrinsically pure nirvāṇa originally possesses the three virtues, not relying on cleansing the saṃsāra that accords with conditions. That is, the sūtra states: "Yet there is gathering and dispersing, destruction and disintegration; the nature of these characteristics is unborn and unarisen; only such is the true Dharma of nirvāṇa." Because it explains the virtue of purity in reference to nirvāṇa, it differs from the second fascicle of the *Nirvāṇa-sūtra*, which refers distinctly to the true Dharma. Third, from "The second fascicle of the *Nirvāṇa-sūtra*" downward, it reconciles with the second fascicle of the *Nirvāṇa-sūtra*. The *Nirvāṇa-sūtra* takes the Tathāgata as "self" based on its meaning; here it explains nirvāṇa, and therefore is not identical to that.