大乘義章 5.96

5.96

第九明其治斷差別。有為四倒，毘曇法中有伏有永，見道已前一向伏斷，見道已上一向永斷。就伏斷中，有通有別。別相念處別伏四倒：觀色不淨，伏除淨倒；觀受是苦，伏除樂倒；觀心無常，伏除常倒；觀法無我。伏除我倒。總念已去乃至世間第一法來，總緣五陰，通伏四倒。就永斷中論說不同，如上建立十二倒家。見中四倒，一向盡在見諦道中。心想倒中，常倒我倒此亦盡在見諦道中。心想倒中樂淨倒，見修通斷，以見道中斷除樂淨二倒不盡，學人猶有習行欲事。如《大智論．隨喜品》中亦同此說。如彼達摩多羅所說，有為四倒盡在見道，不至修中。若爾，學人何故行欲？釋言：聖人雖無四倒，煩惱牽故，猶行欲事。如人飢急，吞食不淨。若依《成實》，大位以分，見道已前一向伏斷，見道之中一向永斷。就實通論，四現忍中亦分永斷。彼宗所說四現忍中，現見空故。大乘法中，大位以分，世間伏斷，初世永斷。就實通論，種性已上分有永斷，究竟永盡在於初地。故《地論》言「諸見縛者，初地時斷。」問曰：若使有為四倒盡在初地，何故《地經》於四地中方說遠離身見我慢？彼四地中所遠離者，是三倒中我見心也。以三地中猶見假我是有不無，四地離之。亦可此據地相為言，三地已還相同凡夫，是故不說遠離著我，四地出世方說離之。有為法中四倒如是。次辨無為。毘曇法中，四現忍心學觀四諦伏除彼倒，見道永斷。《成實論》中不說是倒，理實有之。治斷如何？聞思地中，別緣四諦漸次伏之，四現忍去次第永斷。大乘法中，治斷處所與有為同。十信位中，於大菩提真信成就正能伏除，種性已上隨分永斷，初地窮盡。八倒之義，略辨如是。

Ninth, clarifying the distinctions in remedies and severance. Regarding the four conditioned inversions, in the Abhidharma doctrine there is suppression and there is permanent [severance]: prior to the path of seeing there is exclusively suppression and severance, while from the path of seeing upward there is exclusively permanent severance. Within suppression and severance, there are universal and specific aspects. Distinct applications of mindfulness specifically suppress the four inversions: contemplating form as impure suppresses and eliminates the inversion of purity; contemplating sensation as suffering suppresses and eliminates the inversion of bliss; contemplating mind as impermanent suppresses and eliminates the inversion of permanence; contemplating dharmas as non-self suppresses and eliminates the inversion of self. From the general application of mindfulness onward, up to the supreme mundane dharmas, one generally takes the five aggregates as cognitive objects and universally suppresses the four inversions. Within permanent severance, the explanations in the treatises differ, as with the school mentioned above that establishes twelve inversions. The four inversions within view are all completely [severed] within the path of seeing the truths. Among the inversions of mind and perception, the inversion of permanence and the inversion of self are also both completely [severed] within the path of seeing the truths. The inversions of bliss and purity within the inversions of mind and perception are severed universally across seeing and cultivation, because in the path of seeing the two inversions of bliss and purity are not severed completely, and trainees (śaikṣas) still practice sexual desires. This is also stated in the "Rejoicing Chapter" of the *Mahāprajñāpāramitopadeśa*. According to what Dharmatrāta says, the four conditioned inversions are completely [severed] in the path of seeing and do not reach into cultivation. If so, why do trainees engage in desire? Explanation: Although the noble ones lack the four inversions, because afflictions pull them, they still engage in desires. It is like a person who, pressed by hunger, swallows impure food. If according to the *Tattvasiddhi*, divided by general stages, prior to the path of seeing there is exclusively suppression and severance, and within the path of seeing there is exclusively permanent severance. Broadly discussing it according to reality, within the four present forbearances there is also partially permanent severance, because in the four present forbearances spoken of by that school, emptiness is directly seen. In the Mahāyāna doctrine, divided by general stages, in the mundane there is suppression and severance, and in the first stage there is permanent severance. Broadly discussing it according to reality, from the lineage stage upward there is partially permanent severance, and ultimate, permanent exhaustion is on the first bhūmi. Thus the *Daśabhūmivyākhyāna* says: "Those bound by various views are severed at the time of the first bhūmi." Question: If the four conditioned inversions are completely exhausted at the first bhūmi, why does the *Daśabhūmika-sūtra* only speak of departing from the view of a self-body and the conceit of self at the fourth bhūmi? That which is departed from at that fourth bhūmi is the mind of the view of self among the three inversions. Because at the third bhūmi one still sees the conventional self as existent and not non-existent, at the fourth bhūmi one leaves it behind. It may also be that this is stated based on the characteristics of the bhūmis: up to the third bhūmi one is still identical with ordinary beings, therefore it is not spoken of as departing from attachment to self; on the fourth bhūmi one transcends the world, so only then is one spoken of as departing from it. Such are the four inversions in conditioned dharmas. Next, we distinguish the unconditioned. In the Abhidharma doctrine, with the minds of the four present forbearances one learns to contemplate the four truths and suppresses and eliminates those inversions, permanently severing them on the path of seeing. The *Tattvasiddhi-śāstra* does not say they are inversions, but in principle they truly exist. What of their remedies and severance? In the stages of hearing and contemplation, one separately takes the four truths as cognitive objects and gradually suppresses them; from the four present forbearances onward, one permanently severs them in succession. In the Mahāyāna doctrine, the places of remedy and severance are the same as with the conditioned. In the position of the ten faiths, when true faith in great bodhi is perfected, it can precisely suppress and eliminate them; from the lineage stage upward, they are permanently severed according to one's portion, being exhausted at the first bhūmi. The meaning of the eight inversions is briefly distinguished in this way.