大般涅槃經集解 7.8

7.8

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.