大般涅槃經義記 2.42

2.42

上來第一明諸比丘具足八倒，自下第二彰彼八倒從三倒生。八倒、三倒，有何差別，而言依三生八倒乎？是中三倒是迷理倒，迷諸法如，建立生死涅槃法相，不同小乘所說三倒。八倒是其迷法相倒，迷前所立生死染法建立常等、迷前所立涅槃淨法起無常等，於彼三倒所立法中而起八倒，故說依生。文中初明有為四倒依三倒生，「以三倒」下明無為倒依三倒生。前中有四：一明世間及出世間並皆有其常樂我淨。二分虛實，世間常等有字無義、出世常等有字有義。三「何以」下解釋世間無義，所以於中先問，何故世間偏獨無義？下對釋之，以有常樂我淨四倒，不知真實常等正義，所以無之。四「所以」下解釋世間有倒所以，正明四倒依三倒生。於中先問所以世間有四顛倒，下對釋之，以有心想見倒故爾。七識心體是其心倒、妄取法相名為想倒、於所取相建立定實名為見倒。亦可妄想謂有諸法名為想倒、重起心緣緣前所想名為心倒、於心所緣執定分明名為見倒，廣如別章，此應具論。下次明其無為四倒依三倒生，句別有二：一明世人以三倒故樂中見苦，乃至淨中見其不淨；二「以顛倒」下明其世間有顛倒故，但知無常苦等名字，不知常樂我淨正義。

The preceding first [part] clarified that the bhikṣus are fully possessed of the eight inversions; the second from here below reveals that those eight inversions arise from the three inversions. What is the difference between the eight inversions and the three inversions, such that it says the eight inversions arise based on the three? Here, the three inversions are inversions that obscure principle: obscuring the suchness of dharmas, they establish the dharma-marks of saṃsāra and nirvāṇa, differing from the three inversions taught in the Hīnayāna. The eight inversions are inversions that obscure dharma-marks: obscuring the previously established defiled dharmas of saṃsāra, they establish permanence and so forth; obscuring the previously established pure dharmas of nirvāṇa, they give rise to impermanence and so forth. Because they give rise to the eight inversions regarding the dharmas established by those three inversions, they are said to arise based on them. In the text, it first clarifies that the four inversions regarding the conditioned arise based on the three inversions; from "due to the three inversions" onward, it clarifies that the inversions regarding the unconditioned arise based on the three inversions. The former has four [points]: first, clarifying that both the mundane and supramundane have permanence, bliss, self, and purity. Second, distinguishing the false and true: mundane permanence and so forth have the words but lack the meaning; supramundane permanence and so forth have the words and have the meaning. Third, from "Why" onward, explaining the reason why the mundane lacks the meaning: in it, first it asks, why does the mundane alone lack the meaning? Below it answers and explains: because there are the four inversions of permanence, bliss, self, and purity, and they do not know the true correct meaning of permanence and so forth, therefore they lack it. Fourth, from "The reason why" onward, explaining the reason why the mundane has inversions, directly clarifying that the four inversions arise based on the three inversions: in it, first it asks the reason why the world has the four inversions; below it answers and explains: it is because there are the inversions of mind, thought, and view. The mental essence of the seventh consciousness is the inversion of mind; falsely grasping the marks of dharmas is called the inversion of thought; establishing a fixed reality regarding the grasped marks is called the inversion of view. Alternatively, false thoughts positing that there are dharmas is called the inversion of thought; repeatedly giving rise to mental conditions that take the previously thought as their object is called the inversion of mind; clinging with fixed clarity to what is conditioned by the mind is called the inversion of view. This is elaborated in a separate chapter and should be fully discussed here. Next, it clarifies that the four inversions regarding the unconditioned arise based on the three inversions; the clauses are distinct in two [ways]: first, clarifying that because worldly people have the three inversions, they see suffering in bliss, up to seeing impurity in purity; second, from "Because of inversion" onward, clarifying that because the world has inversion, it only knows the names of impermanence, suffering, and so forth, but does not know the correct meaning of permanence, bliss, self, and purity.