大方廣佛華嚴經隨疏演義鈔 18.26

18.26

Regarding the Commentary's statement, "Inversions not yet eliminated": there are eight kinds of inversion. Heterodox traditions hold the worldly realm to be permanent, joyful, self, and pure, which are four inversions; the two vehicles posit eternal quiescence as nirvāṇa, and thus [hold it to be] impermanent, non-joyful, non-self, and impure, which are four inversions. If one holds that the worldly realm lacks permanence, joy, self, and purity, whereas nirvāṇa indeed has permanence, joy, self, and purity, these are called the eight practices, none of which are inversions. In that case, the two vehicles merely have the four inversions of impermanence, non-joy, non-self, and impurity. This is stated by way of concession. If one refutes the two vehicles: since the two vehicles cannot know the permanence, joy, self, and purity of nirvāṇa, they also do not know impermanence, non-joy, non-self, and impurity in accordance with reality, because they generalize loosely, like an insect eating wood accidentally forming characters. How much less do they thoroughly understand that the true nature of birth-and-death is itself nirvāṇa; how could they be free from the eight inversions? Therefore it says: "With inversions not yet eliminated, how could it be called 'right'?" The rest is as explained in the "Chapter on the Four Inversions" of the Nirvāṇa Sūtra.