大乘義章 2.77

2.77

第二門中廣略不定，或總諸法以之為一，謂一法界，統攝一切善惡無記、生死涅槃悉入其中。故論說言「入於法界大總相觀」。或分為二，謂生死、涅槃，以此統收，無法不攝。依法辨人，人亦無出凡之與聖，凡聖之外更無第三非聖非凡。或復分法以之為三，謂三自性：一者緣起、二者妄想、三名為成。前二生死，後謂涅槃。彼生死中，無出心、境。境無自性，從緣集生，故名緣起。內心不真，說為妄想。涅槃之法，體非虛敗，自性成實，故稱為成。或分為四，謂此四門苦無常等四中，前三是生死法，後一涅槃。無常與苦，生死可爾；無我理通，云何說之為生死乎？然我無我，隨法不定。經中或說生死有我、涅槃無我，或說涅槃以為有我、生死無我，或復宣說二俱有我，或說俱無。若就其情，生死有我、涅槃無我。生死之中，凡情妄計，故說有我；涅槃之中，聖智離取，故說無我。故《地持》云「世間生處，皆由著我。若離著我，則無生處。」若據其法，生死無我、涅槃有我。生死虛無，又不自在，故說無我；涅槃真實，具八自在，故說有我。是以經言「生死之法，無常與苦、無我不淨；涅槃之法，常樂我淨。」若據空理，二俱無我，皆是緣起無性法故。若論其實，二俱有我。如經中說「二十五有，有我不耶，佛言：『有我。我者所謂如來藏義，如來藏者所謂佛性。』」此是生死有我義也。佛性即是涅槃之實，此是涅槃有我義也。今據一門，故說無我為生死矣。亦可四中初二生死，後一涅槃，無我則通，蓋是生死涅槃理也，如《維摩經》。迦旃延中分法為五，所謂無常、苦、空、無我、涅槃寂滅。就前無我分出空門，即是五也。空與無我有何差別而為兩門？此如前說，經論不同。阿毘曇中，陰無我體，名為無我。陰非我所，說之為空。《成實論》中，眾生空者名之為空，法空之義說為無我。如《維摩》中，眾生空者名為無我，法體空者說之為空。今依後門分為兩種，故有五也。若依《楞伽》，亦分為五，所謂五法：一名、二相、三者妄想、四者正智、五者如如。五中前三是生死法，後二涅槃。亦可前三是生死法，次一涅槃，後一是其生死涅槃法之實性。此之五義，如後五法三性章中具廣分別。又如《維摩．方便品》中，分法為六，所謂生死、無常、苦、空、無我、不淨。佛身常住，通前六也。佛身常住，即是涅槃不遷義矣。又如經中分法為八，生死有四，謂苦、無常、無我、不淨；涅槃有四，常、樂、我、淨。或分為十，生死有五，苦、空、無常、無我、不淨；涅槃有五，常、樂、我、淨及以有也。或分十六，涅槃有八，一常、二樂、三我、四淨、五真、六實、七善、八有；生死亦八，翻前可知。若欲廣分別乃至無量，今據一門且論四耳。

In the second section, [the classification into] extensive and brief is not fixed. Sometimes all dharmas are gathered together into one, namely the single dharmadhātu, which subsumes everything wholesome, unwholesome, and indeterminate, so that saṃsāra and nirvāṇa all enter within it. Therefore, the treatise says, "Enter into the contemplation of the great universal characteristics of the dharmadhātu." Sometimes it is divided into two, namely saṃsāra and nirvāṇa; using these to comprehensively gather them, there is no dharma that is not subsumed. If one distinguishes persons on the basis of dharmas, persons also do not go beyond the ordinary and the noble; outside of the ordinary and noble, there is no third category that is neither noble nor ordinary. Or again, dharmas are divided into three, namely the three self-natures: first, dependent origination; second, delusive conceptualization; third, perfection. The first two are saṃsāra, and the latter is nirvāṇa. Within that saṃsāra, nothing goes beyond mind and objects. Because objects have no self-nature and arise through the aggregation of conditions, they are called dependent origination. Because the internal mind is not real, it is explained as delusive conceptualization. Because the dharma of nirvāṇa has an essence that is neither unreal nor ruined, being an accomplished reality by self-nature, it is called perfection. Or it is divided into four, which refers to these four approaches: suffering, impermanence, and so forth. Among the four, the first three are dharmas of saṃsāra, and the last one is nirvāṇa. Impermanence and suffering may indeed be saṃsāra; but since the principle of non-self is universal, why is it explained as saṃsāra? However, self and non-self vary according to the teaching and are not fixed. Sūtras sometimes say that saṃsāra has a self and nirvāṇa has no self; sometimes they say that nirvāṇa has a self and saṃsāra has no self; or again, they proclaim that both have a self, or that both are without self. If viewed in terms of emotional attachments, saṃsāra has a self and nirvāṇa has no self: within saṃsāra, ordinary sentiments falsely grasp [it], so it is said to have a self; within nirvāṇa, noble wisdom is free from grasping, so it is said to have no self. Hence the Bodhisattvabhūmi states, "Birthplaces in the world are all due to attachment to self. If one is free from attachment to self, there are no birthplaces." If based on their actual dharmas, saṃsāra has no self and nirvāṇa has a self: saṃsāra is insubstantial and also lacks autonomy, so it is said to have no self; nirvāṇa is real and possesses the eight autonomies, so it is said to have a self. Therefore, the sūtra says, "The dharmas of saṃsāra are impermanence and suffering, non-self and impurity; the dharmas of nirvāṇa are permanence, bliss, self, and purity." If based on the principle of emptiness, both are without self, because both are dharmas that are dependently originated and without self-nature. If discussed in terms of their reality, both have a self. As said in the sūtra: "Do the twenty-five states of existence have a self or not? The Buddha said: 'They have a self. The self refers to the meaning of the tathāgatagarbha; the tathāgatagarbha refers to Buddha-nature.'" This is the meaning of saṃsāra having a self. Buddha-nature is indeed the reality of nirvāṇa, and this is the meaning of nirvāṇa having a self. Now, based on one approach, it explains non-self as saṃsāra. Alternatively, among the four, the first two are saṃsāra and the last one is nirvāṇa, while non-self is universal, being the principle of both saṃsāra and nirvāṇa, as in the Vimalakīrtinirdeśa. Under Kātyāyana, dharmas are divided into five, namely impermanence, suffering, emptiness, non-self, and the tranquility and cessation of nirvāṇa. Differentiating the approach of emptiness from the previous non-self gives five. What is the distinction between emptiness and non-self such that they form two approaches? As stated previously, sūtras and treatises differ. In the Abhidharma, the skandhas being devoid of an entity of a self is called non-self, while the skandhas not being what belongs to a self is explained as emptiness. In the Tattvasiddhi-śāstra, the emptiness of sentient beings is called emptiness, and the meaning of the emptiness of dharmas is explained as non-self. As in the Vimalakīrti, the emptiness of sentient beings is called non-self, and the emptiness of the essence of dharmas is explained as emptiness. Now, following the latter approach, it is divided into two kinds; hence there are five. If based on the Laṅkāvatāra, it is also divided into five, namely the five dharmas: first, name; second, appearance; third, delusive conceptualization; fourth, correct wisdom; fifth, suchness. Among the five, the first three are dharmas of saṃsāra, and the latter two are nirvāṇa. Alternatively, the first three are dharmas of saṃsāra, the next one is nirvāṇa, and the last one is the true nature of the dharmas of saṃsāra and nirvāṇa. These five meanings will be comprehensively distinguished later in the chapter on the five dharmas and three natures. Furthermore, as in the "Expedient Means" chapter of the Vimalakīrti, dharmas are divided into six, namely saṃsāra, impermanence, suffering, emptiness, non-self, and impurity; the Buddha's body being eternally abiding applies across all the previous six. The Buddha's body being eternally abiding is precisely the meaning of nirvāṇa being immutable. Furthermore, as in sūtras, dharmas are divided into eight: saṃsāra has four, namely suffering, impermanence, non-self, and impurity; nirvāṇa has four: permanence, bliss, self, and purity. Or they are divided into ten: saṃsāra has five: suffering, emptiness, impermanence, non-self, and impurity; nirvāṇa has five: permanence, bliss, self, purity, and existence. Or they are divided into sixteen: nirvāṇa has eight: first, permanence; second, bliss; third, self; fourth, purity; fifth, truth; sixth, reality; seventh, wholesomeness; eighth, existence; saṃsāra also has eight, which may be understood by reversing the previous ones. If one wished to distinguish them extensively, they would reach even the limitless; now, based on one approach, we briefly discuss four.