大乘義章 18.24

18.24

次增說五，常、樂、我、淨及與有也。翻對生死無常苦空無我不淨，故說此五。翻空說有，餘義可知。空與無我有何差別而須別翻？准依《維摩》，眾生空者名為無我，法體空者直名為空。故彼經言「眾生是道場，知無我故。一切法是道場，知諸法空故。」今對此二，故就涅槃說我說有。對生死中眾生無我，說佛真人以之為我。我者是其人之別稱，故就說之。對生死中法體空故，說涅槃法以此為有。又生死法體虛不實名之為空，用不自在名為無我。翻對此二，故涅槃中說我說有，體實不空名之為有，用能自在故說為我。

Next is the teaching of the expanded five: permanence, bliss, self, purity, and existence. These five are spoken of in contrast to the impermanence, suffering, emptiness, non-self, and impurity of saṃsāra. Reversing emptiness, one speaks of existence; the other meanings may be understood from this. What is the difference between emptiness and non-self such that they must be reversed separately? According to the Vimalakīrti-nirdeśa, the emptiness of sentient beings is called non-self, while the emptiness of the substance of dharmas is directly called emptiness. Thus that sūtra states: 'Sentient beings are the seat of awakening, because one knows non-self. All dharmas are the seat of awakening, because one knows that all dharmas are empty.' Now, in contrast to these two, self and existence are spoken of with respect to nirvāṇa. In contrast to the non-self of sentient beings in saṃsāra, the Buddha, as the true person, is spoken of as the self. 'Self' is another designation for a person, and therefore it is spoken of in this way. In contrast to the emptiness of the substance of dharmas in saṃsāra, the Dharma of nirvāṇa is spoken of as existence. Furthermore, the substance of saṃsāric dharmas is hollow and unreal, which is termed emptiness; their function lacks mastery, which is termed non-self. In contrast to these two, nirvāṇa is said to have self and existence: its substance is real and not empty, which is termed existence, and its function can exercise mastery, which is termed self.