大乘義章 8.35

8.35

次辨五陰常無常義。小乘法中，一向無常。大乘法中，大位以分，生死五陰一向無常，涅槃五陰一向是常。故經說言「色是無常，因滅是色獲得常色。受想行識亦復如是。」隨義通論，生死五陰有常無常，涅槃亦爾。生死陰中，有相有實，六識七識是其陰相，如來之藏一在滅諦是其陰實，陰相無常、陰實是常。涅槃陰中有體有用，體則是常，如上所說，用則無常。故經說言「功德莊嚴，有為有漏有礙非常。」良以隨世有生滅故（此六門竟）。

Next, the meaning of the five aggregates as permanent or impermanent is analyzed. In the Hīnayāna teaching, they are consistently impermanent. In the Mahāyāna teaching, dividing by broad categories, the five aggregates of saṃsāra are consistently impermanent, and the five aggregates of nirvāṇa are consistently permanent. Hence the sūtra says: 'Form is impermanent; due to the cessation of this form, one attains permanent form. Feeling, ideation, formations, and consciousness are also like this.' Comprehensively discussing them according to their significance, the five aggregates of saṃsāra have both permanent and impermanent aspects, and nirvāṇa is likewise. In the aggregates of saṃsāra, there are characteristics and there is reality: the six consciousnesses and the seventh consciousness are the characteristics of the aggregates; the single tathāgatagarbha residing in the truth of cessation is the reality of the aggregates. The characteristics of the aggregates are impermanent; the reality of the aggregates is permanent. In the aggregates of nirvāṇa, there are essence and application: the essence is permanent, as stated above; the application is impermanent. Hence the sūtra says: 'The adornments of merit are conditioned, tainted, obstructed, and not permanent.' This is truly because they undergo arising and ceasing in accordance with the world. (This finishes the sixth section).