大方廣佛華嚴經隨疏演義鈔 83.38

83.38

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."