大般涅槃經集解 7.26

7.26

案僧宗曰：向舉苦空四倒，與常樂四倒作本。今復舉三倒，釋前四倒所由耳。想倒者，想以取假為義，謬執不得法實。憶想推求，由此起倒也。心倒者，第六意識能緣於理，先由心緣而後起倒也。見倒者，見能審法，由審成倒，藉此則生於四，而對則八也。寶亮曰：心識一往捉境謬解，取法不得名之為倒。後以想心重來分別，逐心謬解名曰想倒。見是行陰之心，以想分別有違不違二義，轉重執見，謂言佛是無常，名為見倒也。不說受倒者，受之與想一類相似，據其中品，所以不明也。見是三家之後，重行陰故說。

Sengzong states: Previously he brought up the four inversions of suffering and emptiness as the root of the four inversions of permanence and bliss. Now he again brings up the three inversions to explain the reason for the former four inversions. The inversion of conception: conception takes apprehending designations as its meaning, erroneously grasping and failing to attain the reality of dharmas; recollecting, imagining, and deducing, it gives rise to inversions from this. The inversion of mind: the sixth mental consciousness can take the principle as its object; first it is conditioned by the mind, and afterward gives rise to inversion. The inversion of view: view can examine dharmas, and through examination becomes inverted; relying on this, it gives rise to the four, and in pairing them there are eight. Baoliang states: When the mental consciousness initially grasps an object and arrives at an erroneous understanding, apprehending dharmas without attaining them is called an inversion. Afterward, when the conceiving mind discriminates again, following the mind's erroneous understanding, it is called the inversion of conception. View is the mind of the saṃskāraskandha; using conception to discriminate the two meanings of contradiction and non-contradiction, it shifts into grasping views more heavily, saying that the Buddha is impermanent—this is called the inversion of view. Not speaking of the inversion of sensation is because sensation and conception are of a similar category; based on its middling rank, it is therefore not clarified. View comes after the three, and because it emphasizes the saṃskāraskandha, it is spoken of.