涅槃經遊意 1.22

1.22

凡聖既然，常無常亦爾。昔說「無常」隱「常」為「覆」，今日顯說於「常」為「開」。然昔說「無常」，只說「常」為「無常」，詺「無常」覆「常」；今日只說向「無常」者，「常」名為「開」也。又，且昔日名「覆」，今復名「開」，何者？昔說「無常」不為「無常」，昔說「無常」為開。今日「常」若無昔「無常」，何能顯今日「常」？是則昔「無常」為今「常」。化方便故，昔「無常」今得是「開」也。此是片到明，未是好開。

Ordinary person and noble one being like this, permanence and impermanence are also like this. In the past, speaking of "impermanence" and hiding "permanence" was "concealing"; today, manifestly speaking of "permanence" is "revealing." Yet in the past, when speaking of "impermanence," one merely spoke of "permanence" as "impermanence," designating "impermanence" as concealing "permanence"; today, one merely says that what was formerly designated "impermanence" is "permanence," which is called "revealing." Furthermore, in the past it was called "concealing," and now it is again called "revealing." Why? In the past, speaking of "impermanence" was not done for the sake of "impermanence"; in the past, speaking of "impermanence" was for the sake of revealing. Today's "permanence," if lacking the past "impermanence," how could it reveal today's "permanence"? Thus the past "impermanence" serves as today's "permanence." Because it transforms through skillful means, the past "impermanence" can now be "revealing." This is an explanation from one perspective, not yet the finest revealing.