大方廣佛華嚴經隨疏演義鈔 83.41

83.41

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.