大般涅槃經集解 18.201

18.201

案僧亮曰：邪我於正解為餘也。正解未堅，而與強邪諍辨，喻之較力也。僧宗曰：此第二失解譬。明解微見淺，而起重惑，經離生死也，豈得聞有而便使現用？現用既無，便謂永失耶？餘力士者，喻無明心也。解有摧惑之義，取譬力士。惑有遏解之工，亦稱力士也。較力者，聞慧未明，而我心時動，解惑相交，喻如較力也。智秀曰：相撲者，互有倚伏之喻也。

Sengliang states: The false self is 'other' in relation to correct understanding. When correct understanding is not yet firm, contending and debating with a strong, deviant [view] is compared to testing strength. Sengzong states: This is the second analogy of losing understanding. It clarifies that when understanding is slight and views are shallow, heavy delusions arise and one transmigrates through saṃsāra. How could one, upon merely hearing of its existence, make it function immediately in the present? Since present functioning is absent, could one then say it is permanently lost? The 'other champion' represents the mind of ignorance. Understanding has the function of crushing delusion, hence the champion is taken as an analogy; delusion has the power of obstructing understanding, hence it is also called a champion. 'Testing strength': before the wisdom derived from hearing is fully luminous, the mind of self moves from time to time; understanding and delusion encounter one another, compared to testing strength. Zhixiu states: 'Wrestling' is an analogy for their mutually supporting and subduing each other.