大乘義章 5.91

5.91

第四明其倒起所因。此之八倒，因何而生？緣何而起？因何生者，八倒因於三倒而生。如《涅槃》說，因三起八。後門之中，別當廣論。問曰：已知因三起八，直就八中得相起不？釋言：亦得。有為倒中我淨是本，依之集起常樂二倒，依我起常、由淨計樂。故《地經》言「我淨二倒，名為惡心，非專念行。常樂二倒，名為惡意，是專念行。」根本集起是其心義，因緣現起是其意義。我淨是本，能集常樂，故名為心。久習性成，非作心起，名非專念。常樂是末，因緣現起，故名為意。作意而發，名專念行。皆是違理，故通名惡。無為四倒，翻對有為，本末可知。無我不淨還是根本，餘二是末。由計無我，便謂無常。以計不淨，便謂實苦。所因如是。所緣云何？八倒皆緣聖教而生。教別今古，所生亦異，有為四倒緣昔教生，無為四倒依今教起。云何有為緣昔教生？如《涅槃》說「過去諸佛宣說涅槃常樂我淨。彼佛滅後，諸外道等，抄掠佛經安置已曲，便得聞有常樂我淨四種名字。雖聞其名，不達其義，便於己身妄想建立，說有常等。」又《涅槃》云「如來過去為菩薩時，隨化現世，為諸眾生宣說佛性常樂我淨。菩薩後時遷化他土，眾生本昔曾從菩薩聞有常樂我淨名字，不解其義，便說己身常樂我淨。因是眾生迭相承習，乃至今日，猶說己身常樂我淨，如人夢中讇語刀刀。」故經說言「一切凡夫所說我者，皆是佛說。若離佛說，世間無有我之名字，常樂亦然。」云何無為依今教起？如經中說「如來為化諸眾生故，亦同有為，欲令眾生知有為過，故說己身無常苦等，令物同知。眾生聞已，便謂如來實同有為無常苦等。」無為四倒，因茲而起。倒起所因，略之云爾。

Fourth, explaining the causes for the arising of these inversions. From what causes are these eight inversions born? By what conditions do they arise? Regarding from what causes they are born: the eight inversions are born from the three inversions. As the Nirvāṇa [Sūtra] states, the eight arise conditioned by the three. In a later section, this will be discussed in detail separately. Question: Knowing that the eight arise from the three, can they also arise mutually directly within the eight? Answer: They can. Among the inversions concerning the conditioned, self and purity are the root; based upon them, the two inversions of permanence and bliss are accumulated and generated: based on self arises permanence, and through purity one conceives bliss. Therefore the Daśabhūmika Sūtra says: 'The two inversions of self and purity are called bad citta, which is not an application of concentrated mindfulness. The two inversions of permanence and bliss are called bad manas, which is an application of concentrated mindfulness.' Fundamental accumulation and origination is the meaning of citta; actualization through causes and conditions is the meaning of manas. Self and purity are the root and can accumulate permanence and bliss; therefore they are called citta. Formed into nature through long habituation, not arising through intentional mentation, they are called 'not concentrated mindfulness'. Permanence and bliss are the branches, actualized through causes and conditions; therefore they are called manas. Generated through deliberate attention, they are called 'applications of concentrated mindfulness'. Because all are contrary to principle, they are generically called 'bad'. The four inversions concerning the unconditioned, being the counterparts to the conditioned, have their root and branches understood accordingly. Nonself and impurity are still the root; the other two are the branches. From conceiving nonself, one then claims impermanence. From conceiving impurity, one then claims actual suffering. Such is their cause. What are their intentional objects? The eight inversions all arise with the sacred teachings as their intentional object. Teachings differ between the past and present, and what they generate also differs: the four inversions concerning the conditioned arise dependent on past teachings; the four inversions concerning the unconditioned arise based on present teachings. How do those concerning the conditioned arise dependent on past teachings? As the Nirvāṇa [Sūtra] says: 'Past Buddhas proclaimed nirvāṇa as permanent, blissful, self, and pure. After those Buddhas passed into extinction, various non-Buddhists plagiarized the Buddhist scriptures, inserted them into their own corrupt views, and thereby heard the four designations of permanence, bliss, self, and purity. Although they heard their names, they did not penetrate their meaning, and thereupon falsely established them regarding their own bodies, claiming they possess permanence and so forth.' Furthermore, the Nirvāṇa [Sūtra] says: 'When the Tathāgata in the past was a bodhisattva, manifesting in the world in accord with transformations, he proclaimed for sentient beings that Buddha-nature is permanent, blissful, self, and pure. When the bodhisattva later passed away to another land, sentient beings who had originally heard the names of permanence, bliss, self, and purity from the bodhisattva in the past did not understand their meaning, and so claimed their own bodies were permanent, blissful, self, and pure. Consequently, sentient beings mutually inherited and practiced this, down to the present day, still claiming their own bodies are permanent, blissful, self, and pure, like a person babbling flattering words in a dream.' Therefore the sūtra states: 'Whatever self all ordinary beings speak of is entirely taught by the Buddha. Were it apart from what the Buddha taught, the name of self would not exist in the world; permanence and bliss are also like this.' How do those concerning the unconditioned arise based on present teachings? As the sūtra says: 'Because the Tathāgata transforms sentient beings, he also conforms to the conditioned; wishing to make sentient beings aware of the faults of the conditioned, he proclaims his own body to be impermanent, suffering, and so forth, causing beings to understand it alike. Sentient beings, having heard this, then think that the Tathāgata is truly identical with the conditioned, impermanent, suffering, and so forth.' The four inversions concerning the unconditioned arise from this. The causes for the arising of the inversions are briefly stated thus.