大乘義章 5.90

5.90

第三門中就人辨定。人者，所謂凡夫二乘。於中分別，為有三種：一隱顯互論。凡夫唯起常等四倒，不知生死無常等故，謂佛同己常樂我淨，是故不起無為四倒。二乘唯有無為四倒，有為四倒先已捨離，所以不起。謂佛同己無常無樂無我不淨，是故起倒。二簡終異始。凡夫是始，唯有常等有為四倒，無為四倒凡夫未起，義如上辨。二乘之人具起八倒，良以二乘於有為中習倒未捨，是故猶起有為四倒。又二乘人未得法空，未知諸法自性無常，故有常倒；未知諸法自性壞苦，故有樂倒；未知諸法虛集無我，故有我倒；不得究竟淨法體空，故有淨倒。故《涅槃》云「汝諸比丘！於苦法事中，妄計為樂，乃至不淨妄計為淨。」斯文顯矣。二乘之人，於無為法正起四倒，理在易知。問曰：二乘於自涅槃猶不起倒說無常等，何故宣說如來涅槃為無常等起顛倒乎？釋言：有以。小乘法中，唯說數滅以為涅槃，故於涅槃不說無常不淨苦等，但說無我。於佛所得數滅涅槃，亦同此見。但二乘人見己身智苦無常等，謂佛同然，故起四倒。三隨義具論，凡夫二乘並起八倒。凡夫於彼有為法中起四顛倒，理在易知。何因起彼無為四倒？凡夫之人亦聞如來同世有為苦無常等，故於無為起四顛倒。故《涅槃》中宣說凡夫八倒邪曲。二乘具起，義如上辨。就人如是。

In the third section, [the inversions] are determined according to persons. By 'persons' is meant ordinary beings and [followers of] the two vehicles. In distinguishing between them, there are three types: First, discussing them in terms of concealment versus manifestation. Ordinary beings produce only the four inversions of permanence and so forth; because they do not know that saṃsāra is impermanent and so forth, they think that the Buddha is, like themselves, permanent, blissful, self, and pure, and for this reason they do not produce the four inversions concerning the unconditioned. [Followers of] the two vehicles have only the four inversions concerning the unconditioned; they have already abandoned the four inversions concerning the conditioned, which is why they do not produce them. They think that the Buddha is, like themselves, impermanent, devoid of bliss, devoid of self, and impure, and for this reason they produce the inversions. Second, distinguishing the advanced from the beginners. Ordinary beings are beginners; they only have the four inversions concerning the conditioned—permanence and so forth—and have not yet produced the four inversions concerning the unconditioned, the sense of which is distinguished as above. Persons of the two vehicles produce all eight inversions; because the two vehicles have not yet abandoned their habituated inversions with regard to the conditioned, they still produce the four inversions concerning the conditioned. Furthermore, because persons of the two vehicles have not yet attained the emptiness of dharmas, they do not yet know the intrinsic impermanence of all dharmas, and hence they have the inversion of permanence; they do not yet know that all dharmas are intrinsically suffering due to destruction, and hence they have the inversion of bliss; they do not yet know that all dharmas are empty aggregations devoid of self, and hence they have the inversion of self; they have not attained the emptiness of the substance of fundamentally pure dharmas, and hence they have the inversion of purity. Thus the Nirvāṇa [Sūtra] says: 'O bhikṣus! In that which is in truth painful, you falsely imagine bliss... down to falsely imagining purity in what is impure.' This text is explicit. That persons of the two vehicles properly produce the four inversions with regard to unconditioned dharmas is readily understood. Question: If [followers of] the two vehicles do not produce inversions regarding their own nirvāṇa by claiming it to be impermanent and so forth, why do they produce inversions by proclaiming the Tathāgata's nirvāṇa to be impermanent and so forth? Answer: There is a reason. In the Hīnayāna Dharma, they only proclaim cessation through deliberation (pratisaṃkhyā-nirodha) to be nirvāṇa; therefore, regarding nirvāṇa they do not proclaim impermanence, impurity, suffering, and so forth, but only proclaim nonself. Regarding the nirvāṇa of cessation through deliberation attained by the Buddha, they hold this same view. However, persons of the two vehicles see their own bodies and gnosis as suffering, impermanent, and so forth, and think the Buddha is the same; therefore, they produce the four inversions. Third, discussing all completely in accordance with the meaning: both ordinary beings and the two vehicles produce all eight inversions. That ordinary beings produce the four inversions with regard to conditioned dharmas is readily understood. On what ground do they produce the four inversions concerning the unconditioned? Ordinary beings have also heard that the Tathāgata, like worldly conditioned things, is suffering, impermanent, and so forth, and therefore they produce the four inversions with regard to the unconditioned. Thus the Nirvāṇa [Sūtra] proclaims that ordinary beings have the devious perversions of the eight inversions. That the two vehicles produce all [eight] is distinguished as above. Thus it is regarding persons.