大般涅槃經疏 11.14

11.14

文為二：先明四倒、後領解。初就四倒，即為四章。初章為三：一出苦境、二出苦體、三結。於佛果非苦為苦，此即是惑，應招苦報。遂言是解，即是苦中生於樂想。無常變異者，謂佛行苦。捨身入滅，謂佛壞苦。彼言如來是常謂為倒，無常謂為諦。「我若說言」下，正是倒心，樂生苦想（云云）。無常常想，即第二倒。境中雙舉二想，體中偏釋一想。上已雙舉，不欲煩文亦出倒境，後明倒體并結可見。所言不修者，即是不修般若空慧。後二倒，可尋。第二領解，又二：先領解、後述迷。別論取撥無因果名邪見，迦葉久無；通取一切倒心為邪，迦葉猶有（云云）。

The text consists of two parts: first, explaining the four inversions; second, acknowledging and understanding [them]. First, regarding the four inversions, it comprises four chapters. The first chapter consists of three parts: first, setting forth the sphere of suffering; second, setting forth the essence of suffering; third, concluding. Regarding the fruit of Buddhahood, taking non-suffering as suffering is delusion, which should incur the retribution of suffering. Yet they say this is understanding, which is giving rise to a notion of bliss in suffering. "Impermanence and transformation" refers to the suffering of conditioned existence of the Buddha. "Relinquishing the body and entering nirvāṇa" refers to the suffering of decay of the Buddha. They claim that saying the Tathāgata is permanent is an inversion, and saying he is impermanent is a truth. From "If I were to say..." downward, it is precisely the inverted mind, giving rise to a notion of suffering in bliss (and so forth). Taking impermanence as permanent is the second inversion. In the sphere, it cites both notions; in the essence, it specifically explains one notion. Having already cited both above, not wishing to multiply words, it also sets forth the sphere of inversion; afterward, the explanation of the essence of inversion and the conclusion can be seen. What is called "not cultivating" means not cultivating the empty wisdom of prajñā. The latter two inversions can be traced accordingly. Second, acknowledging and understanding also has two parts: first, acknowledging and understanding; second, recounting delusion. Specifically speaking, taking the denial of cause and effect as wrong view, Kāśyapa has long been free from it; generally taking all inverted minds as wrong, Kāśyapa still possessed it (and so forth).