起信論疏筆削記 14.42

14.42

論　自性等者，非假他緣，故云自性。在纏不染，故曰清淨。諸法中實，乃名為心。疏云離染，但得一義。論　常樂等者，常謂窮三際而無改，樂謂在眾苦而不干，我謂處六道而莫拘，淨謂歷九相而非染，此自性涅槃之四德也。疏　圓備者，諸德雖多，不過此四，以此四法收一切德故。論　清涼等者，無惑之熱惱，故曰清涼，此顯般若也；無報之生滅，故云不變，此法身也；無業之繫縛，故云自在，此解脫也。即離三障成三德爾，疏云無遷，亦但三中之一，此文仍與上句義理不別。何謂清即淨義、涼即樂義、不變即常義、自在即我義？今但離為三四各說，故成二段。

The treatise states: "Self-nature..."—not relying on other conditions, it is called "self-nature." In the midst of entanglements yet undefiled, it is called "pure." Being the true reality among all dharmas, it is called "mind." The commentary saying "free from defilement" captures only one meaning. The treatise states: "Permanence, bliss..."—"permanence" means exhausting the three time periods without alteration; "bliss" means being in the midst of myriad sufferings without affliction; "self" means residing within the six destinies without constraint; "purity" means undergoing the nine marks without defilement. These are the four virtues of the nirvāṇa of self-nature. The commentary states: "Completely endowed..."—though the myriad virtues are many, they do not exceed these four, because these four dharmas gather all virtues. The treatise states: "Cooling..."—without the feverish distress of afflictions, it is called "cooling"; this reveals prajñā. Without the arising and ceasing of karmic retribution, it is called "unchanging"; this is the dharmakāya. Without the fetters of karma, it is called "sovereign"; this is liberation. That is, being free from the three obstacles constitutes the three virtues. The commentary saying "without change" is also merely one of the three; this text is still not distinct in principle from the preceding phrase. What does this mean? "Pure" means pure; "cooling" means bliss; "unchanging" means permanent; "sovereign" means self. Here, they are merely separated into three and four and explained respectively, thereby forming two sections.