瑜伽論記 13.303

13.303

唯為觀察已下，結通經旨，基云此唯斷樂淨常我之心，於境法起實不淨等故，有言觀心念住得境，此中前言識身遍心，今言唯當於心深善勇猛，故有此難又四倒如前，第八云戒取是樂倒，見取是淨倒，邊見小分為常倒，我見為我倒。顯揚云：四倒皆總見倒故皆心為除此故。

'Solely for the sake of observation' and below concludes and explains the intent of the sūtra. Kuiji said: This is solely to sever the mind that clings to pleasure, purity, permanence, and self, because with respect to the objective dharmas it gives rise to [views of them being] real, not impure, and so forth. Hence, some say that contemplating the application of mindfulness to the mind apprehends the object. Here, it was previously said that the body of consciousness pervades the mind, but now it is said that one should only deeply, excellently, and vigorously [observe] the mind; hence this objection arose. Furthermore, the four inversions are as before: the eighth [fascicle] says that clinging to precepts is the inversion of pleasure, clinging to views is the inversion of purity, a small portion of extreme views is the inversion of permanence, and self-view is the inversion of self. The Prakaraṇāryavācā says: The four inversions are all collectively view-inversions, and therefore are all mental; this is in order to eliminate them.