大乘義章 18.21

18.21

次明同異。據實此四遍通諸德，名之為同。於諸德中不改名常；安寂稱樂；自實名我，又用自在亦名為我；離垢淨。同義如是。所異者，隱顯論之，四德各別，稱之為異。如《涅槃經．哀嘆章》說「我是佛義，常法身義，樂涅槃義，淨是法義。」四中初我就人分別，餘三就法。何故而然？佛者是人。自在作用，在人相顯，故偏就佛宣說我義。又佛出障自在相顯，故就說我。又復我者，人之別稱，故就佛說。法身佛體，體無變動，明常義顯，故就法身宣說常義。又復顯於無始法性以成身故，明常義顯，故說為常。涅槃安寂永滅眾苦，明樂義顯，故就說樂。淨是法寶，法為妙宗，能治垢染，彰淨義顯，故偏就法宣說淨義。常樂我淨四義既然，所對無常苦無我等四義亦爾。通則一切有為之法悉無常苦無我不淨，隨相別分四種各異，如《涅槃經．哀嘆章》說。言無我者，生死凡夫。生死凡夫驅馳六道，往來受身不得自在，無我相顯，故偏就之宣說無我。言無常者，聲聞緣覺。聲聞緣覺不久盡滅，無常相顯，故偏就之宣說無常。又復二乘所得之法，不窮不竟終須遷轉，故名無常。苦是外道。外道邪見，多修苦行，未來受苦。因果俱苦，苦相顯故，故偏就之宣說苦義。言不淨者，所謂一切有為之法。有為之法染污心起，能生染惑，不淨義顯，故偏就之宣說不淨。若約五陰隱顯論之，生死法中觀身不淨、觀受是苦、觀心無常、觀法無我。翻對此四，佛果陰中亦應分別，佛身名淨、佛受是樂、佛心是常、佛法稱我。此亦是其一種別矣。同異如是（此三門竟）。

Next, clarifying identity and difference. In reality, these four universally pervade all virtues; this is termed identity. Among all virtues, not altering is called permanence; peaceful stillness is termed bliss; being true in itself is termed self, and functional sovereign mastery is also termed self; departing from defilement is purity. Such is the meaning of identity. As for their differences, discussing them in terms of the concealed and the revealed, the four virtues are each distinct; this is termed difference. As the Nirvāṇa Sūtra says in the "Chapter on Mourning": "Self is the meaning of the Buddha, permanence is the meaning of the dharmakāya, bliss is the meaning of nirvāṇa, and purity is the meaning of the Dharma." Among these four, the first, self, is distinguished in terms of the person, while the remaining three are in terms of dharmas. Why is this so? The Buddha is a person. The function of sovereign mastery is prominent in the characteristics of a person; therefore, the meaning of self is expounded specifically in terms of the Buddha. Furthermore, the Buddha emerges from hindrances and his characteristics of sovereign mastery are prominent; therefore, self is expounded in terms of him. Moreover, "self" is an alternate name for a person; hence it is expounded in terms of the Buddha. The dharmakāya is the Buddha's essence; its essence has no alteration or movement, and the meaning of permanence is clearly prominent; therefore, the meaning of permanence is expounded in terms of the dharmakāya. Furthermore, it reveals the beginningless dharmatā to constitute the body; thus the meaning of permanence is clearly prominent, so it is spoken of as permanent. Nirvāṇa is peaceful stillness, perpetually extinguishing all sufferings; the meaning of bliss is clearly prominent, so bliss is expounded in terms of it. Purity is the Dharma jewel; the Dharma is the wondrous principle, able to remedy defilement and stain, clearly displaying the meaning of purity; therefore, the meaning of purity is expounded specifically in terms of the Dharma. Since the four meanings of permanence, bliss, self, and purity are thus, the four corresponding meanings of impermanence, suffering, non-self, and so forth are also like this. In general, all conditioned dharmas are impermanent, suffering, non-self, and impure; when distinguished individually according to their characteristics, the four kinds are each different, as explained in the Nirvāṇa Sūtra in the "Chapter on Mourning". As for "non-self", it refers to ordinary persons in saṃsāra. Ordinary persons in saṃsāra rush through the six destinies, coming and going to receive bodies without obtaining sovereign mastery; their characteristic of non-self is prominent, so non-self is expounded specifically in terms of them. As for "impermanence", it refers to śrāvakas and pratyekabuddhas. Śrāvakas and pratyekabuddhas are soon exhausted and extinguished; their characteristic of impermanence is prominent, so impermanence is expounded specifically in terms of them. Furthermore, the dharmas attained by the two vehicles are not exhaustive and not ultimate, ultimately requiring transition; hence they are called impermanent. "Suffering" refers to non-Buddhists. Non-Buddhists hold wrong views, mostly cultivate ascetic practices, and receive suffering in the future. Both cause and fruit are suffering, and the characteristic of suffering is prominent; therefore, the meaning of suffering is expounded specifically in terms of them. As for "impurity", it refers to all conditioned dharmas. Conditioned dharmas arise from defiled minds and can generate defiled delusions; the meaning of impurity is prominent, so impurity is expounded specifically in terms of them. If discussed according to the concealed and revealed aspects of the five aggregates: within the dharmas of saṃsāra, one contemplates the body as impure, contemplates sensation as suffering, contemplates the mind as impermanent, and contemplates dharmas as non-self. Inverting these four, within the aggregates of the Buddha-fruit they should also be distinguished: the Buddha's body is called pure, the Buddha's sensation is bliss, the Buddha's mind is permanent, and the Buddha's dharmas are termed self. This is also one kind of distinction. Such are identity and difference. (These three approaches are concluded).