大般涅槃經義記 2.43

2.43

上來第一奪昔偽修。從此已下第二大段教其真修，於中有三：第一汎明八法實義、二「是名」下約義辯修、三「若欲」下就所修中簡勝勸學。初中先問「云何為義」，下對辯釋是中正意，為明常樂我淨四義約對以辯，通明苦等，常樂我淨理實齊通，但今隱顯。如來名我，義同前解；法身名常，亦如上釋；涅槃名樂，滅離苦故；法寶名淨，能治障故。苦無常等理亦齊通，但今隱顯，就生死人偏說無我，往來流轉不自在故；就二乘人宣說無常，終歸滅故；就外道人宣說其苦，外道所作是苦因故；通就一切有為之法宣說不淨，能染污故。第二約義以辯修中，「是名不倒」，約法辯修，如法正解故名不倒。「以不倒故知字義」者，知八法名、知八法義而不迷惑。第三簡勝勸學之中，簡取常等令人修習。「若欲遠離四顛倒者」，離前無常苦等四倒。向說比丘具足八倒，今此何故但言離四？無常等四比丘所保，正違出世常樂我淨，故偏舉之。常等四倒非彼所保，力雖未及，當必厭斷，故不舉之。「應知」已下，勸知常等四種正義。

The preceding first [part] took away the former false cultivation. From this point onward, the second major section teaches true cultivation, in which there are three [parts]: first, generally clarifying the real meaning of the eight dharmas; second, from "This is called" onward, explaining cultivation in terms of meaning; third, from "If one wishes" onward, selecting the superior among what is cultivated to encourage learning. In the first [part], it first asks, "What is the meaning?" Below it answers and explains the main intent here: to clarify the four meanings of permanence, bliss, self, and purity by contrasting them, and generally clarifying suffering and so forth. The principle of permanence, bliss, self, and purity truly applies equally throughout, but is now shown or concealed [selectively]: the Tathāgata is called "self," the meaning being the same as the previous explanation; the dharmakāya is called "permanence," also as explained above; nirvāṇa is called "bliss," because it is the extinction and departure from suffering; the Jewel of the Dharma is called "purity," because it can cure obstructions. The principle of suffering, impermanence, and so forth also applies equally throughout, but is now shown or concealed [selectively]: with respect to persons in saṃsāra, it specifically teaches non-self, because they come and go, transmigrating without self-mastery; with respect to persons of the two vehicles, it proclaims impermanence, because they ultimately return to extinction; with respect to non-Buddhists, it proclaims suffering, because what non-Buddhists do is a cause of suffering; generally with respect to all conditioned dharmas, it proclaims impurity, because they can defile. In the second [part], explaining cultivation in terms of meaning, "This is called non-inversion": explaining cultivation with reference to dharmas, correct understanding in accordance with dharmas is called non-inversion. "Because of non-inversion, knowing words and meaning": knowing the names of the eight dharmas and knowing the meanings of the eight dharmas without delusion. In the third [part], selecting the superior to encourage learning, it selects permanence and so forth to cause people to cultivate them. "If one wishes to distance oneself from the four inversions": leaving behind the previous four inversions of impermanence, suffering, and so forth. Earlier it was said that the bhikṣus are fully possessed of the eight inversions; why does it only speak here of abandoning four? The four [notions] of impermanence and so forth are what the bhikṣus hold to, directly opposing the supramundane permanence, bliss, self, and purity; hence they are specifically adduced. The four inversions of permanence and so forth are not what they hold to; although their power is not yet sufficient, they must inevitably weary of and sever them, hence they are not adduced. From "One should know" onward, it encourages knowing the four kinds of correct meaning of permanence and so forth.