大乘義章 2.65

2.65

第八以常無常分別。小乘法中，說三無為一向定常。大乘法中，義別有五：一隨相分別，三無為法俱皆是常，不生滅故。二望本以釋，虛空本有一向是常，餘之二種滅事方有，義說無常，非是終盡名為無常。三望終以論，數滅是常，餘二無常。數滅無為證理而成，一得永寂故名為常；餘二情有，得理則捨，故曰無常。故《大集》云「虛空情有，離心則無。」是故無常。虛空既然，非數同爾。問曰：得理若捨虛空，諸佛菩薩為何所依？釋言：捨空依於真如，離真如外更無所依。故《華嚴》云「普賢菩薩依於如如，不依佛國。」虛空亦是佛國所攝。四攝法從情，三俱無常，以從妄心有起盡故。問曰：經說「虛空無為不生不滅」，今云何言從心起盡？釋言：有以。隨心現時不生滅故，名曰無為，以無為故不生不滅。以理論之，心外無空，但是心有，故得說空隨心起盡。故馬鳴言「一切色法本來是心，心外無色亦無虛空。」心外既無，寧不依心？以依心故，隨心起盡。虛空既爾，數非數滅理亦同然。云何有起？如人夢中見虛空界，見諸法滅、見煩惱盡，悉是心起。無為同爾，皆妄心起，故《地經》中說「虛空界集，無為界集，涅槃界集。」云何有盡？如人夢中所見空等，寤時悉捨。無為同爾，妄息皆捨。問曰：向言虛空非數，情有法故。得理則捨，名為無常。數滅無為證理而成，一得永寂，名之為常。今云何言數滅無為亦隨心盡？釋有兩義：一簡妄異真。數滅之中有妄有真，緣治斷得名之為妄，證實捨妄說以為真。前言常者是真數滅，此言盡者是妄數滅。故《地經》言「如人夢中見身墮河，施大方便欲出此河。忽然便寤，即離一切勇猛據事。」夢中墮河，喻在煩惱。夢中出河，喻得涅槃。寤喻實證，夢中出沒寤時悉捨，明知妄滅得實皆捨。二情實相望，隨義分別。據情望實，情外有實。得實捨情，以為數滅，是故數滅一得永常。證實返望，由來無情，知何所斷為今數滅，故說非常。故《地論》言「自性常寂，非先有染，後時離也。」第五攝法就實分別。於中有二：一就實性，三無為法非常無常。據實本無，知復說何為常無常？二就實用，三無為法亦常無常，用隨心現名為無常，無時不現故說為常。是義云何？如《地經》說「菩薩以十身作空、空作十身，或於自身一毛孔中現虛空界、或復不現。」是故得言虛空無常。菩薩常住虛空三昧，令一切法悉為空界，無時暫廢，故得言常。如龍樹說：菩薩或入滅盡三昧，令三世法悉皆滅盡；或時入彼不滅三昧，令三世法皆悉不滅，如夢所見。故得言非數無常。入滅三昧，無時不滅，是故得言非數是常。菩薩有時現斷煩惱、有時現行，是故得言數滅無常。菩薩住彼寂靜三昧，畢竟永寂諸煩惱等，是故得言數滅是常。常無常義，具辨如是。

In the eighth section, there is the analysis of permanence and impermanence. In the Hīnayāna teachings, the three unconditioned are spoken of as unconditionally and definitively permanent. In the Mahāyāna teachings, the meaning has five distinct aspects: First, analyzing them according to their characteristics: the three unconditioned phenomena are all permanent, because they are unborn and unceasing. Second, explaining them with regard to their origin: space originally exists and is unconditionally permanent; the other two kinds exist only after phenomenal things have ceased, so they are designated as impermanent, yet it is not that their coming to a final end is called impermanent. Third, discussing them with regard to their culmination: analytical cessation is permanent, and the other two are impermanent. Analytical cessation is unconditioned because it is accomplished by realizing the principle; once attained, it is eternally quiescent, so it is called permanent. The other two exist due to emotional clinging; when the principle is attained, they are discarded, and therefore are called impermanent. Thus the *Mahāsaṃnipāta-sūtra* says: 'Space exists through emotional clinging; apart from the mind, it does not exist.' Therefore it is impermanent. Since space is like this, non-analytical cessation is the same. Question: If one discards space upon attaining the principle, on what do the buddhas and bodhisattvas rely? Explanation: Discarding space, they rely on tathatā; apart from tathatā, there is nothing else on which to rely. Thus the *Avataṃsaka-sūtra* says: 'Bodhisattva Samantabhadra relies on tathatā; he does not rely on Buddha-lands.' Space is also subsumed under Buddha-lands. Fourth, subsuming phenomena under emotional consciousness: all three are impermanent, because they have arising and ceasing from the deluded mind. Question: The sūtras say that 'unconditioned space is unborn and unceasing'; how can you now say it has arising and ceasing from the mind? Explanation: There is a reason. Because it is unborn and unceasing as it manifests according to the mind, it is named unconditioned; being unconditioned, it is unborn and unceasing. Discussing it in terms of principle, there is no space outside the mind; it exists solely as mind, and therefore space can be said to arise and cease according to the mind. Thus Aśvaghoṣa says: 'All material forms are originally mind; outside the mind there is no matter, nor is there space.' Since they do not exist outside the mind, how could they not rely on the mind? Because they rely on the mind, they arise and cease according to the mind. Since space is like this, analytical and non-analytical cessation are also the same in principle. How do they arise? Just as a person in a dream sees the realm of space, sees the cessation of all dharmas, and sees the exhaustion of afflictions—these are all the arising of mind. The unconditioned is the same; they all arise from the deluded mind. Therefore the *Daśabhūmika-sūtra* says: 'The accumulation of the realm of space, the accumulation of the unconditioned realm, the accumulation of the nirvāṇa realm.' How do they have ceasing? Just as the space and so forth seen by a person in a dream are all discarded upon awakening, the unconditioned is the same; when delusion ceases, they are all discarded. Question: Earlier it was said that space and non-analytical cessation are phenomena existent through emotional clinging, discarded when the principle is attained and therefore called impermanent, whereas analytical cessation is unconditioned because it is accomplished by realizing the principle, and once attained is eternally quiescent and therefore called permanent. How can you now say that analytical cessation also ceases according to the mind? Explanation: There are two meanings. The first is distinguishing the deluded from the true. Within analytical cessation, there is the deluded and the true: that which is attained through counteractive elimination is called the deluded; realizing the real and discarding the deluded is spoken of as the true. The permanence mentioned earlier refers to true analytical cessation; the ceasing mentioned here refers to deluded analytical cessation. Thus the *Daśabhūmika-sūtra* says: 'Like a person who in a dream sees himself fallen into a river and employs great expedients wishing to get out of this river; suddenly he awakens and immediately abandons all heroic efforts.' Falling into the river in a dream is an analogy for being in affliction. Getting out of the river in a dream is an analogy for attaining nirvāṇa. Awakening is an analogy for real realization; what appears and disappears in the dream is entirely discarded upon awakening, which clearly shows that deluded cessation is entirely discarded when the real is attained. Second, viewing the emotional and the real in relation to one another and analyzing them according to the meaning: based on the emotional looking toward the real, there is reality outside the emotional; attaining the real and discarding the emotional constitutes analytical cessation, and therefore once analytical cessation is attained it is eternally permanent. Looking back from the realization of the real, there has never been any emotional clinging from the beginning; what could be known as severed to constitute the present analytical cessation? Therefore it is said to be not permanent. Thus the *Daśabhūmika-śāstra* says: 'Its intrinsic nature is eternally quiescent; it is not that there was defilement before and separation later.' Fifth, subsuming phenomena under reality for analysis. Within this there are two aspects: First, in terms of real nature, the three unconditioned phenomena are neither permanent nor impermanent. Based on reality, they are originally non-existent; what further could be spoken of as permanent or impermanent? Second, in terms of real function, the three unconditioned phenomena are both permanent and impermanent: their function manifesting according to the mind is called impermanent; that they are never unmanifested is called permanent. What does this mean? As the *Daśabhūmika-sūtra* says: 'The bodhisattva uses the ten bodies to make space and makes space into the ten bodies, or manifests the realm of space within a single pore of his own body, or does not manifest it.' Therefore space can be said to be impermanent. The bodhisattva continually abides in the samādhi of space, causing all phenomena to become the realm of space without ever ceasing for an instant, and therefore it can be said to be permanent. As Nāgārjuna says: The bodhisattva either enters the samādhi of cessation, causing the phenomena of the three periods of time to be completely extinguished; or at times enters the samādhi of non-cessation, causing the phenomena of the three periods of time to be completely unextinguished, like what is seen in a dream. Therefore non-analytical cessation can be said to be impermanent. Entering the samādhi of cessation, there is no time when they are not extinguished, and therefore non-analytical cessation can be said to be permanent. The bodhisattva at times manifests the severing of afflictions and at times manifests their active occurrence, and therefore analytical cessation can be said to be impermanent. The bodhisattva abides in that samādhi of tranquility, bringing afflictions and the like to ultimate, eternal quiescence, and therefore analytical cessation can be said to be permanent. The meaning of permanence and impermanence is fully set forth in this way.