華嚴經內章門等雜孔目章 3.38

3.38

四倒者，一常、二樂、三我、四淨。二倒名為惡意專念行故；二倒名為惡心非專念行，謂我淨思故。二倒惡意專念行者，伺緣名意，常樂二倒緣中現起，故名意也。違理名惡，是起煩惱作意而生，名專念行。二倒惡心非專念者，根本集起是其心義。我淨二倒，望前常樂根本集起，故說為心。我是常本、淨是樂原，此二性成，非作意生，名非專念也。倒者，變翻。常樂我淨、無常無我無樂無淨，是名八倒。聲聞滅四倒，菩薩滅八倒，此據上心正便說。若據殘習，四倒八倒竝菩薩除。若依初教，第十地斷不分習氣。若據終教，地前伏上心，初地滅種子，第十地已還漸滅習氣，佛地永斷。若分惑體，常等四倒是見道惑，無常等四是心煩惱。若據一乘，其惑廣大無盡，為能證普賢門，一切俱斷。餘義如別章。

Regarding the four inversions (viparyāsa): first, permanence; second, pleasure; third, self; fourth, purity. Two inversions are termed 'actions of malicious mentation with focused mindfulness'; two inversions are termed 'actions of malicious mind without focused mindfulness', which refers to the ideations of self and purity. As for the two inversions being 'actions of malicious mentation with focused mindfulness': observing conditions is called 'mentation' (manas); the two inversions of permanence and pleasure arise manifest within conditions, hence they are called 'mentation'. Running counter to principle is called 'malicious'; these are afflictions that arise produced by deliberate mental application (manaskāra), hence termed 'actions of focused mindfulness'. As for the two inversions being 'actions of malicious mind without focused mindfulness': fundamental accumulation and origination is the meaning of 'mind' (citta). The two inversions of self and purity, in relation to the preceding permanence and pleasure, are fundamentally accumulated and originated, and are therefore spoken of as 'mind'. Self is the root of permanence, and purity is the source of pleasure; these two are formed by nature and not produced through deliberate mental application, hence termed 'without focused mindfulness'. 'Inversion' (viparyāsa) means overturned reversal. Permanence, pleasure, self, and purity, together with impermanence, non-self, suffering, and non-purity, are termed the eight inversions. Śrāvakas eradicate the four inversions, while bodhisattvas eradicate the eight inversions; this is stated directly from the standpoint of the active mind (paryavasthāna). If considered in terms of residual propensities (vāsanā), both the four inversions and the eight inversions are eliminated by bodhisattvas. If relying on the initial teaching, undivided residual propensities are severed at the tenth stage (daśamī-bhūmi). If based on the final teaching, the active mind is subdued before the stages, seeds (bīja) are eradicated at the first stage (prathamā-bhūmi), residual propensities are gradually eradicated prior to the tenth stage, and they are perpetually severed at the Buddha stage. If distinguishing the substance of defilement: the four, permanence and the like, are defilements [severed by] the path of seeing (darśanamārga); the four, impermanence and the like, are mental afflictions. If based on the Ekayāna, their defilements are vast and inexhaustible; in order to realize the approach of Samantabhadra, all are severed simultaneously. Other meanings are as explained in the separate chapter.