大般涅槃經集解 7.16

7.16

Daosheng states: Fully possessing inversions is not [true] cultivation; the principle is certainly thus. Yet with this person, [the Buddha] blames the monks. Sengliang states: First he speaks of erroneous cultivation. By means of the erroneous, the correct is revealed, making four pairs. Fayao states: This explains 'lacking real meaning'. Now, when there is understanding, there is no bias; delusions are also entirely severed. The monks took bliss to be suffering, and also took suffering to be bliss. Not only did they fail to recognize bliss, but they also failed to comprehend suffering and emptiness. These are the four inversions; permanence and impermanence each have four. Sengzong states: If we provisionally divide the eight inversions, four belong to fully bound ordinary beings, and four belong to persons of the Small Vehicle. Speaking comprehensively, both ordinary beings and noble ones fully possess the eight. Since they do not distinguish the true, they in principle do not recognize the false. Yet investigating the reality, while the words here are addressed to the noble ones, the intent is directed toward ordinary beings. Why is this? Once one enters the noble stages and above, one does not depend on verbal teachings to naturally believe in permanence; the sūtra has explicit text [on this]. The suppression and praise thus far was merely for those who had not yet attained comprehension. Baoliang states: Regarding the eight inversions, broadly determined there are four levels: First, it clarifies that one person may possess all eight, or one person may possess four. If we speak of their accomplishment from beginning to end, then one person possesses eight; speaking of their manifest arising, there are only four. As for the substance and function of delusion, its nature is bewilderment; regardless of whether it arises or does not arise, it is entirely accomplished. Second, discussing their arising function: If the former four arise, then there are not the latter four mutually relying and lying latent; hence it is said that one person has only four. Third, discerning their mutual subdual: If the five faculties headed by faith are established, then the eight inversions are eternally subdued. From this it is known that the time when the latter four arise is prior to the five faculties headed by faith, adjacent to the emptiness of nominal dharmas in the four stations of mindfulness; when one has not yet accomplished the contemplation of impermanence, one gives rise to this delusion within the contemplating mind. In discussing this delusion, can it possibly involve the subtlety of thought [passions]? At that time, the delusion of the entrenchment of ignorance (avidyāvāsabhūmi) is its primary substance. Why is this? Delusions [severed by] seeing the truths are already subdued and cannot arise again. Although the delusions of thought are not impartial, yet this is an unreal mind; external delusions do not arise, so it is known to be the delusion of the entrenchment of ignorance. Fourth, discussing the path of severance: When one attains correct contemplation without bias, one must first eliminate the coarse and afterward eliminate the subtle; it cannot be like when the semblance of understanding subdues both together. Why is this? Subdual must be based on principle to suppress emotional inclinations; all that runs counter to emotional inclinations is subdued, regardless of coarse or subtle. When the true contemplation severs them, it is because mental factors are opposed to one another; therefore one treats the coarse with what is shallow.