大般涅槃經集解 7.26

7.26

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.