涅槃經遊意 1.30

1.30

解云：小乘明凡聖皆是無常，故皆有始終。大乘凡聖有二種：一者方便，則凡聖皆無常。二者實義則無，此凡聖者，無始終也。問者說無常覆常，為覆邪常，不覆正常耶？若昔無常但覆邪常，不覆正常者，昔說是凡但覆邪聖，不覆今正聖。昔正覆今日聖，亦昔無常正覆今常。

The explanation says: The Hīnayāna clarifies that both ordinary and noble are impermanent, and therefore both have a beginning and an end. In the Mahāyāna, ordinary and noble are of two kinds: first, as skillful means, then both ordinary and noble are impermanent. Second, in terms of the real meaning, then these do not exist; as for this ordinary and noble, they have no beginning and no end. The questioner asks: when impermanence conceals permanence, does it conceal false permanence, or does it not conceal correct permanence? If the past impermanence only concealed false permanence and did not conceal correct permanence, then the past teaching that he was ordinary only concealed false noble ones, and did not conceal the present correct noble one. In the past, it directly concealed today's noble one; likewise, the past impermanence directly concealed today's permanence.