瑜伽論記 2.373

2.373

俱舍論說四顛倒自體，謂從於三見，唯倒推增故，想心隨見力，彼說常見為常倒，計淨計樂俱為見取，有我見為我倒，要具三因者成倒，一、一向倒故，簡戒禁取緣少淨故；二、推度性故簡非見性；三、妄增益故簡斷見邪見，非妄增益無門轉故，所餘受等非世極成，世間但說想心見倒不說貪等，故餘非倒。今此不然，一、倒依，二、倒體。所依想勝受等非倒，顯出家者增益見名倒故，斷邪非倒，諸在家者煩惱亂心，或多由貪難可解脫，故說一切惑貪為倒，故倒體中唯分心見，顯揚論說，由四因緣起四顛故餘非倒，此中心倒通緣四貪。

The Abhidharmakośa states that the intrinsic natures of the four inversions are derived from three views: because only inversions increase through inferential investigation, mental conception and mind follow the power of the view. That treatise explains that the view of permanence is the inversion of permanence; that grasping [the impure as] pure and grasping [suffering as] pleasure are both grasping views as supreme; and that having the view of a self is the inversion of self. To constitute an inversion, three causes must be fully present: first, it must be thoroughly inverted, which excludes grasping rules and vows since it takes something slightly pure as its object; second, its nature must be inferential investigation, which excludes natures other than view; third, it must falsely superimpose, which excludes the annihilationist view and wrong views, because they do not falsely superimpose and operate without a locus. The remaining factors, such as sensation, are not fully established in worldly convention; worldly convention speaks only of inversions of conception, mind, and view, not of craving and so forth, and therefore the rest are not inversions. Here [in the Yogācārabhūmi] this is not so: there are, first, the support of the inversion, and second, the intrinsic nature of the inversion. The support is prominent in conception, whereas sensation and the rest are not inversions. In order to show that for renunciants a superimposing view is called an inversion, annihilationism and wrong views are not inversions; for householders, afflictions disturb the mind, or they are mostly hard to liberate because of craving, and so all afflictions and craving are said to be inversions. Therefore, among the intrinsic natures of inversions, only mind and view are distinguished. The Prakaraṇāryavācā states that because the four inversions arise due to four causes and conditions, the rest are not inversions; and here, inversion of mind generally takes the four cravings as its object.