大方廣佛華嚴經隨疏演義鈔 83.41

83.41

疏「然常等四德」下，二正釋上文與《涅槃》不同之由。《涅槃》二十七云「空者所謂生死，不空者謂大涅槃。無常者所謂生死，常者謂大涅槃。無我者所謂生死，我者謂大涅槃。苦者所謂生死，樂者謂大涅槃」等，即具四德，則如來正法亦具四德。言「從其別義各顯不同」者，即《涅槃》第二意也。遠公亦云：「常樂我常，理實通遍一切佛法。然今隱顯，我偏就人，餘三就法。我是佛者，自在名我。自在之用在於佛人，故說為我。又復我者人之別稱，故就佛人而說其我。常法身者，佛體顯本法成，性出自古體無變易。順常義顯，故說為常。樂云涅槃者，涅槃是滅，滅離眾苦寂滅義顯，故說為樂。淨是法者，謂三寶中法寶之體，能治超勝，故說為淨。」釋曰：上來疏中多已用之，就義穩便，小有改易。

Regarding the commentary from "However, the four virtues of permanence, etc." downward: second, it directly explains the reason why the above text differs from the *Nirvāṇa-sūtra*. The twenty-seventh fascicle of the *Nirvāṇa-sūtra* states: "Empty refers to saṃsāra; non-empty refers to great nirvāṇa. Impermanent refers to saṃsāra; permanent refers to great nirvāṇa. Non-self refers to saṃsāra; self refers to great nirvāṇa. Suffering refers to saṃsāra; bliss refers to great nirvāṇa," and so forth, thus possessing the four virtues; then the Tathāgata's true Dharma likewise possesses the four virtues. The statement "From their distinct meanings, each reveals a difference" is the sense of the second fascicle of the *Nirvāṇa-sūtra*. Master Huiyuan also states: "Permanence, bliss, self, and purity, in principle and reality, universally permeate all buddhadharmas. Yet now, in revealing and concealing, 'self' is specifically applied to the person, while the remaining three are applied to dharmas. 'Self' is the Buddha, for sovereignty is called 'self'. The function of sovereignty resides in the person of the Buddha, and therefore it is called 'self'. Furthermore, 'self' is another appellation for a person, so it is spoken of as 'self' in reference to the person of the Buddha. The permanent dharmakāya means that the Buddha's essence manifests the fundamental Dharma as perfected, its nature originating from antiquity without change in essence. According with the meaning of permanence is clear, so it is called 'permanent'. Bliss is said to be nirvāṇa, for nirvāṇa is cessation, and the meaning of cessation in extinguishing and parting from all sufferings is clear, so it is called 'bliss'. Purity is the Dharma, referring to the essence of the jewel of the Dharma among the Three Jewels, whose ability to cure is supreme, and therefore it is called 'pure'." / Explanation: Much of this has already been used in the commentary above, slightly modified for the sake of doctrinal smoothness.