大乘義章 5.88

5.88

第一門中釋名辨相。所言倒者，邪執翻境，名之為倒。倒隨境別，難以限算，今據一門，且論八種。八名是何？謂常樂我淨、無常無樂無我無淨，是其名也。八中前四，迷於生死有為之法，名有為倒；若從所立，名無為倒。後四迷於涅槃無為，名無為倒；若從所立，名有為倒。前四如何？生死無常，妄謂是常。生死實苦，妄謂是樂。生死無我，妄謂有我。生死不淨，妄謂是淨。是名顛倒。問曰：生死實是無常苦無我等，眾生何故計為常樂我淨法乎？如論中說「有為相似相續覆故，不知無常，橫計為常。威儀故，不知實苦，妄計為樂。作業覆故，不知非我，妄取為我。薄皮覆故，不見不淨，謬執為淨。」又問：經中說生死法具有五義，無常、苦、空、無我、不淨，今此何故唯說四種翻為四倒？此之離合，優檀那中已廣分別。若就生死無我法中分二無我，則有五義。如《成實》說「眾生空者，名之為空。法體空者，說為無我。」如《維摩》中眾生空者名為無我，法體空者名之為空。故彼經言「眾生是道場，知無我故。一切法是道場，知諸法空故。」由分此二，故有五義，翻對此五，倒亦應然；今此合故，但云四耳。又問：無我理通染淨，今此何故偏說生死為無我乎？然我無我通塞之義，優檀那中已具分別，今重顯之。我與無我，義別相對凡有四種：第一直就解惑二情相對分別。生死有我、涅槃無我，以著我故，世間受生，故說有我。是以經言「世間受生，皆以著我。若離著我，則無受生。」斯文顯矣。二就法相虛實相對。生死無我、涅槃有我，生死之法虛誑不實，又不自在，故名無我。涅槃真實，具八自在，故名有我。是以經言「生死無常無我樂淨，涅槃是常是我樂淨。」三據如理以通諸法，生死涅槃二俱無我。故經說言「凡夫我空，乃至諸佛生死法空，乃至涅槃。」四就假用及以實性以貫諸法，生死涅槃二俱有我。生死我者，有其二種：一者世諦假名之我，所謂五陰和合為人。故經說言「眾生佛性不離六法，六者所謂五陰及我。」故知假用，有我不無。二實性之我，我謂佛性。故經說言「二十五有，有我不邪？佛言：有我。我者所謂如來藏性。」生死之中具斯兩義，故名有我。涅槃亦爾，諸法和合假名為佛，是其假我；佛性顯成法身之體，是其實我。我無我義，通局如是。今據第二，故說生死一向無我、涅槃有我。以說生死為無我故，對之說倒，局在有為。無為四者，涅槃實是常樂我淨，妄謂無之，故名倒倒。問曰：涅槃實是常樂我淨之法，眾生何緣起此四倒？釋言：如來隨化世間示同有為，眾生不解，執應迷真，故起此倒。問曰：涅槃備含多義，以何義故偏說此四翻為四倒？釋言：涅槃雖含多義，今據一門論此四種。經論之中凡有五義所以建立，如涅槃章具廣分別。一離四患、二翻四倒、三除四障、四斷四過、五酬四因。離四患者，生死無常無我樂淨，翻離彼故，宣說涅槃常樂我淨。翻四倒者，如前所說無為四倒，翻對彼故，說是四義。除四障者，如《寶性論》說「一者緣相，謂無明地，障佛真淨；翻對彼故，說佛真淨。二者因相，謂無漏業，障佛真我；翻對彼故，說佛真我。三者生相，謂意生身，以此意生苦陰身故，障佛真樂；翻對彼故，說佛真樂。四者壞相，謂變易死，障佛真常；翻對彼故，說佛真常。」斷四過者，如《寶性論》說「一闡提謗法，斷離彼故，得佛真淨。二外道著我，斷離彼故，得佛真我。三聲聞畏苦，斷離彼故，得佛真樂。四辟支捨心捨諸眾生，斷離彼故，得佛真常。」酬四因者，如《寶性論》說「一者信心，除前謗法，故得淨果。二者般若，除前著我，得佛真我。三者三昧，除前畏苦，得佛真樂。四者大悲常隨眾生，除前捨心，得佛真常。」以斯五義，故就涅槃建立四德；翻對彼故，說為四倒。倒相如是。

In the first section, the names are explained and the characteristics are distinguished. As for what is called 'inversion' (viparyāsa), holding erroneous clinging that contradicts the object is called 'inversion'. Inversions vary according to their objects and are difficult to calculate in number; here, based on one perspective, we will provisionally discuss eight kinds. What are their eight names? Namely: permanence, pleasure, self, and purity; and impermanence, non-pleasure, non-self, and non-purity—these are their names. Among the eight, the first four are delusion regarding conditioned dharmas of saṃsāra, and are termed 'conditioned inversions'; if named from that which is posited [as the antidote], they are termed 'unconditioned inversions'. The latter four are delusion regarding the unconditioned [state of] nirvāṇa, and are termed 'unconditioned inversions'; if named from that which is posited [as the antidote], they are termed 'conditioned inversions'. What are the first four? Saṃsāra is impermanent, yet one falsely considers it permanent. Saṃsāra is truly suffering, yet one falsely considers it pleasure. Saṃsāra is non-self, yet one falsely considers it to have a self. Saṃsāra is impure, yet one falsely considers it pure. These are called inversions. Question: Saṃsāra is truly impermanent, suffering, non-self, and so forth; why do sentient beings reckon it to be dharmas of permanence, pleasure, self, and purity? As explained in a treatise: 'Because it is obscured by the resemblance and continuity of the conditioned, they do not know impermanence and arbitrarily reckon it to be permanent. Because of deportment [and shifting postures], they do not know true suffering and falsely reckon it to be pleasure. Because it is obscured by actions, they do not know it is non-self and falsely grasp it as self. Because it is obscured by the thin skin, they do not see impurity and erroneously cling to it as pure.' Question: The sūtras state that the dharmas of saṃsāra possess five meanings: impermanence, suffering, emptiness, non-self, and impurity. Why is it that here only four are stated, turned into four inversions? This division and combination have already been extensively distinguished in the chapter on the Udāna. If, within the dharmas of saṃsāra and non-self, one distinguishes two kinds of non-self, then there are five meanings. As the *Tattvasiddhi* says: 'The emptiness of sentient beings is called emptiness; the emptiness of the intrinsic nature of dharmas is called non-self.' In the *Vimalakīrti*, the emptiness of sentient beings is called non-self, and the emptiness of the intrinsic nature of dharmas is called emptiness. Hence that sūtra states: 'Sentient beings are the site of awakening (bodhimaṇḍa), because one knows non-self; all dharmas are the site of awakening, because one knows the emptiness of all dharmas.' Due to dividing these two, there are five meanings; in turning against these five, the inversions should also be corresponding. Now, because these are combined here, only four are mentioned. Question: The principle of non-self applies equally to both defilement and purity; why is it that here saṃsāra alone is specifically stated to be non-self? The pervasive and restrictive senses of self and non-self have already been fully distinguished in the chapter on the Udāna; here they are made clear once more. The distinct contrasts of meaning between self and non-self are of four kinds in all: First, directly distinguishing them in contrast according to the two attitudes of realization and delusion. Saṃsāra has a self, while nirvāṇa is non-self. Because of grasping at a self, one undergoes birth in the mundane realm; therefore it is said to have a self. Thus a sūtra states: 'Undergoing birth in the mundane realm is in every case due to grasping at a self; if one is free from grasping at a self, there is no undergoing of birth.' This passage is clear. Second, contrasting them according to the real and unreal aspects of dharmas. Saṃsāra is non-self, while nirvāṇa has a self. The dharmas of saṃsāra are deceptive and unreal, and also not autonomous; therefore they are named non-self. Nirvāṇa is real and possesses the eight sovereign masteries; therefore it is named having a self. Thus a sūtra states: 'Saṃsāra is impermanent, non-self, [non-]pleasure, and [non-]pure; nirvāṇa is permanent, self, pleasure, and pure.' Third, relying on conforming to the principle to encompass all dharmas, both saṃsāra and nirvāṇa are equally non-self. Thus a sūtra states: 'Ordinary persons are empty of self, up to and including all Buddhas; the dharmas of saṃsāra are empty, up to and including nirvāṇa.' Fourth, relying on conventional function and real nature to pervade all dharmas, both saṃsāra and nirvāṇa equally have a self. The self of saṃsāra has two kinds: The first is the conventionally designated self of worldly truth, namely the five aggregates combining to form a person. Thus a sūtra states: 'The Buddha-nature of sentient beings is not separate from six dharmas; the six are the five aggregates and the self.' Hence we know that in conventional function, there is a self and it is not nonexistent. The second is the self of real nature; 'self' refers to Buddha-nature. Thus a sūtra states: 'In the twenty-five states of existence, is there a self or not? The Buddha said: There is a self. The self is the nature of the tathāgatagarbha.' Saṃsāra possesses both of these meanings; therefore it is named having a self. Nirvāṇa is likewise: the combination of dharmas conventionally designated as Buddha is its conventional self; the Buddha-nature becoming manifest as the substance of the dharmakāya is its real self. The meanings of self and non-self are pervasive and restricted in this way. Here, based on the second perspective, saṃsāra is stated to be definitively non-self, and nirvāṇa to have a self. Because saṃsāra is stated to be non-self, the inversions stated in opposition to it are restricted to the conditioned. As for the four of the unconditioned: nirvāṇa is truly permanent, pleasure, self, and pure, yet one falsely considers it to lack them; therefore they are named inversions. Question: Nirvāṇa is truly a dharma of permanence, pleasure, self, and purity; due to what cause do sentient beings give rise to these four inversions? The explanation states: The Tathāgata, in accordance with transforming the world, manifests as identical with the conditioned; sentient beings do not understand, and clinging to the response body, are deluded about the real; therefore they give rise to these inversions. Question: Nirvāṇa fully contains many meanings; for what reason are only these four specifically stated and turned into four inversions? The explanation states: Although nirvāṇa contains many meanings, here we discuss these four kinds based on a single perspective. In sūtras and treatises there are five meanings in all for their establishment, as fully and extensively distinguished in the chapter on Nirvāṇa: first, leaving behind the four afflictions; second, reversing the four inversions; third, eliminating the four hindrances; fourth, severing the four faults; fifth, rewarding the four causes. 'Leaving behind the four afflictions': saṃsāra is impermanent, non-self, [non-]pleasure, and [non-]pure; to reverse and leave those behind, one proclaims nirvāṇa as permanent, pleasure, self, and pure. 'Reversing the four inversions': as the four unconditioned inversions mentioned earlier, these four meanings are stated in opposition to them. 'Eliminating the four hindrances': as the *Ratnagotravibhāga* states, 'First is the characteristic of condition, namely the stage of ignorance, which obstructs the Buddha's true purity; to turn against it, the Buddha's true purity is taught. Second is the characteristic of cause, namely anāsrava karma, which obstructs the Buddha's true self; to turn against it, the Buddha's true self is taught. Third is the characteristic of birth, namely the mind-made body (manomayakāya), which, being a body of the suffering aggregates born of mind, obstructs the Buddha's true pleasure; to turn against it, the Buddha's true pleasure is taught. Fourth is the characteristic of destruction, namely death by transformation, which obstructs the Buddha's true permanence; to turn against it, the Buddha's true permanence is taught.' 'Severing the four faults': as the *Ratnagotravibhāga* states, 'First, the icchantika slanders the Dharma; by severing and leaving that behind, one attains the Buddha's true purity. Second, non-Buddhists grasp at a self; by severing and leaving that behind, one attains the Buddha's true self. Third, śrāvakas fear suffering; by severing and leaving that behind, one attains the Buddha's true pleasure. Fourth, pratyekabuddhas have an attitude of abandonment, abandoning sentient beings; by severing and leaving that behind, one attains the Buddha's true permanence.' 'Rewarding the four causes': as the *Ratnagotravibhāga* states, 'First, the mind of faith eliminates the previous slander of the Dharma, and therefore one attains the fruit of purity. Second, prajñā eliminates the previous grasping at a self, and one attains the Buddha's true self. Third, samādhi eliminates the previous fear of suffering, and one attains the Buddha's true pleasure. Fourth, great compassion, always following sentient beings, eliminates the previous attitude of abandonment, and one attains the Buddha's true permanence.' Due to these five meanings, four virtues are established with respect to nirvāṇa; and turning against them, they are stated as four inversions. Such are the characteristics of the inversions.