說無垢稱經疏 3.409

3.409

贊曰：此第二翻。顛倒者，執有真實常樂我淨，背真理故，名為顛倒。或七顛倒，此四更加想心見三。於彼四中起妄想分別，名想倒。於此四中，忍可欲樂、建立執著，名見倒。心倒者，謂即於彼所執著中，貪等煩惱此略有三：一愚癡為本，二薩迦耶見邊見一分見取戒禁取及貪為自性，三餘煩惱為等流。如《瑜伽》第八說，有此諸倒即有煩惱，無此倒者即成清淨。汝既煩惱，明有顛倒。

The Commentary says: This is the second iteration. As for ‘inversions’ (viparyāsa), clinging to what is [impermanent, suffering, non-self, and impure] as truly permanent, pleasurable, self, and pure goes against true principle, and is therefore called ‘inversion’. Alternatively, there are seven inversions, adding the three—perception (saṃjñā), mind (citta), and view (dṛṣṭi)—to these four. Conceiving false conceptual discrimination with respect to those four is called perception-inversion. Approving of, taking pleasure in, and establishing attachment with respect to these four is called view-inversion. As for mind-inversion, it refers to the defilements such as greed directed toward the object of that clinging; these are briefly three: first, taking ignorance as the root; second, having the view of individuality (satkāya-dṛṣṭi), a portion of the extreme view (antagrāha-dṛṣṭi), adherence to views (dṛṣṭiparāmarśa), adherence to rules and rituals (śīlavrataparāmarśa), and greed as their intrinsic nature; and third, taking the remaining defilements as their concordant flow (niṣyanda). As explained in the eighth [fascicle of the] Yogācārabhūmi, when these inversions are present, defilement is present; when these inversions are absent, there is purity. Since you [two monks] were defiled, it is evident that you had inversions.