大般涅槃經集解 20.10

20.10

案僧亮曰：此辯偏執者之過也。如虫者，終不離斷常也。僧宗曰：第二明乖理取相，起斷常之執也。夫生死之中雖云無我，而性理不亡，神明由之而不斷也。若計一切悉滅，則上乖圓極、下乖因性，謂斷見也。若言有真實之我，住在生死之中常而不滅者，即常見也。言一切行無常者，上明我倒，此明常倒，下明苦樂相對六句也。修一切法常墮常見，墮常見者，欲明凡夫捨捉不定，有時計斷、有時計常，如步屈虫也。

Sengliang comments: This discerns the error of one-sided adherents. 'Like an inchworm': they never depart from annihilation or permanence. Sengzong comments: The second point clarifies that contravening the principle and grasping at signs gives rise to attachments to annihilation and permanence. Within saṃsāra, although it is said there is no self, the principle of the nature does not perish, and consciousness is not cut off on account of it. If one conceives that all things are utterly extinguished, then above it contravenes the complete ultimate, and below it contravenes the causal nature; this is called the view of annihilation. If one says there is a real self that abides within saṃsāra, permanent and unperishing, this is the view of permanence. Saying 'all conditioned phenomena are impermanent': above clarified the inversion of self; this clarifies the inversion of permanence; below are the six clauses on the contrast between suffering and bliss. Cultivating all phenomena as permanent leads to falling into the view of permanence; 'falling into the view of permanence' means to clarify that ordinary persons fluctuate without settling, at times conceiving annihilation and at times conceiving permanence, like an inchworm.