大般涅槃經集解 7.8

7.8

案道生曰：醉人之譬，以不更脩為惑也。徒知昔說無我之名，未達更脩之乖義，醉有所歸也。僧亮曰：汝以醉為不醉，知醉之名、未達醉不醉義也。僧宗曰：此下奪因也。有四章：第一迴醉譬置比丘上。第二廣列八倒以示大眾。免八倒者，可名為脩；如其不免，云何名脩耶？第三結八倒與比丘，言：非但有輕倒，亦有重倒也。第四為說勝三脩法，代其所執也。未達義者，佛果是常，金剛以還是無常。而汝一向謂脩常樂為醉、脩苦空為不醉義耶？若知於佛果計苦空、生死計常樂是惑者，此乃真識醉耳。寶亮曰：此下第二勸也。有四章明義：第一自此訖醫說三脩，先轉醉譬與比丘也。第二從說三脩訖「人不知正脩諸法」，舉八倒明兩非也。第三從「汝諸比丘於苦法中」訖「而不知義」，舉四倒釋是非也。第四明兩是也。生死作苦無常亦是，佛上作常樂亦是也。智秀曰：此下第三章。

Daosheng states: The analogy of the drunkard takes not cultivating anew as delusion. They merely know the name 'non-self' taught in the past, without comprehending the contradictory meaning of cultivating anew; drunkenness has its rightful place. Sengliang states: You take being drunk as being sober; you know the name of drunkenness, but do not comprehend the meaning of being drunk versus not drunk. Sengzong states: From here below strips away the causes. There are four chapters: First, turning the drunkard analogy onto the bhikṣus. Second, broadly listing the eight inversions to show the great assembly. Those who are free from the eight inversions may be called practitioners; if they are not free from them, how can it be called cultivation? Third, concluding the eight inversions with the bhikṣus, saying: Not only do you have the light inversions, but you also have the grave inversions. Fourth, explaining the superior threefold cultivation for them to replace what they cling to. 'Not comprehending the meaning': the fruit of Buddhahood is permanent, while what is below the vajra[-like samādhi] is impermanent. Yet you unilaterally claim that cultivating permanence and bliss is drunkenness, and cultivating suffering and emptiness is sobriety? If one knows that conceiving suffering and emptiness regarding the fruit of Buddhahood and conceiving permanence and bliss regarding saṃsāra is delusion, then one truly recognizes drunkenness. Baoliang states: From here below is the second exhortation. There are four chapters clarifying the meaning: First, from here up to the physician explaining the three cultivations, he first turns the drunkard analogy onto the bhikṣus. Second, from explaining the three cultivations up to 'people do not know how to correctly cultivate the dharmas', he adduces the eight inversions to clarify both errors. Third, from 'you bhikṣus, amidst dharmas of suffering' up to 'and do not know the meaning', he adduces the four inversions to explain what is right and wrong. Fourth, clarifying both correctnesses: regarding saṃsāra as suffering and impermanent is also correct; regarding the Buddha as permanent and blissful is also correct. Zhixiu states: From here below is the third chapter.