大乘義章 1.81

1.81

就常無常辨寬狹者，四假皆通常與無常。云何皆通？因生假中，句別有四：一者無常還生無常，謂世間中，從無常因，生無常果。二者無常生常，謂從世間無常之善，生彼出世菩提常果。故《涅槃》中佛答闍提：「汝法之中，從其常性生無常果。我佛法中，從無常因生於常果，竟有何過？」此則無常生於常也。三常還生常，謂從佛性出生菩提。故經說言：「復有生因，謂首楞嚴阿耨菩提，首楞嚴定即是佛性。」四常生無常，謂依真識發生妄識，依於常身起化生滅。緣成假中，句別有三：一者無常還成無常，謂世間中攬五陰成人，人成眾等。二常還成常，謂出世中，常住五陰成佛菩薩。三常無常和合緣成，謂以八識合成眾生，前七無常、後一是常。相待假中，句亦有三：一者無常還待無常，謂世間中長短相形、大小相比。二常還待常，謂佛菩薩上下相形，如是一切。三無常待常，謂待生死，宣說涅槃，如是一切。相續假中，句別有四：一者常還續無常，謂世間中有為相續。二常續無常，謂彼出世常住果德，接對生死。三無常續常，如《成實》說「從於滅定起後心識」。四常還續常，謂以常因續生常果。故《地持》云「種性菩薩六入殊勝，展轉相續無始法爾。」

As for distinguishing breadth and narrowness in terms of permanence and impermanence: all four provisionalities universally extend to permanence and impermanence. How do they all extend to them? Within the provisionality of conditioned production, there are four distinct clauses: First, the impermanent in turn produces the impermanent: meaning that in the mundane world, an impermanent cause produces an impermanent fruit. Second, the impermanent produces the permanent: meaning that from mundane impermanent goodness, that supramundane permanent fruit of bodhi is produced. Thus, in the Nirvāṇa [Sūtra], the Buddha answered Jāti: 'In your teaching, from a permanent nature, impermanent fruits are produced. In my Buddha-Dharma, from an impermanent cause, a permanent fruit is produced; what fault is there after all?' This is the impermanent producing the permanent. Third, the permanent in turn produces the permanent: meaning that from Buddha-nature, bodhi arises. Thus the sūtra says: 'Furthermore, there is a generative cause, which is Śūraṅgama-anuttarabodhi; the Śūraṅgama samādhi is none other than Buddha-nature.' Fourth, the permanent produces the impermanent: meaning that relying on the true consciousness, deluded consciousness arises; relying on the permanent body, manifested arising and ceasing occurs. Within the provisionality of condition-dependent constitution, there are three distinct clauses: First, the impermanent in turn constitutes the impermanent: meaning that in the mundane world, gathering the five aggregates constitutes a person, and persons constitute a multitude, and so forth. Second, the permanent in turn constitutes the permanent: meaning that in the supramundane realm, the permanent five aggregates constitute buddhas and bodhisattvas. Third, the permanent and impermanent combine to condition-dependently constitute [a whole]: meaning that eight consciousnesses combine to constitute a sentient being; the first seven are impermanent, and the last one is permanent. Within the provisionality of mutual dependence, there are also three clauses: First, the impermanent in turn depends on the impermanent: meaning that in the mundane world, long and short contrast with each other, large and small compare with each other. Second, the permanent in turn depends on the permanent: meaning that buddhas and bodhisattvas compare with one another as higher and lower, and all such cases. Third, the impermanent depends on the permanent: meaning that in contrast to saṃsāra, nirvāṇa is proclaimed, and all such cases. Within the provisionality of continuity, there are four distinct clauses: First, the impermanent in turn continues the impermanent: meaning conditioned continuity in the mundane world. Second, the permanent continues the impermanent: meaning that the supramundane permanent fruit-virtue contiguously opposes saṃsāra. Third, the impermanent continues the permanent: as the Tattvasiddhi states, 'from the cessation absorption, subsequent mind and consciousness arise.' Fourth, the permanent in turn continues the permanent: meaning using a permanent cause to continually produce a permanent fruit. Hence the Bodhisattvabhūmi says: 'The six sense-bases of a bodhisattva with the [innate] gotra are superior, mutually continuing from beginningless time by the nature of dharmas.'