瑜伽論記 18.463

18.463

下明滅諦遠離四過，滅盡與行不定有異，增其定異名增益過，即異執散動翻此執一，應名損減，以彼執滅與行同一自相，故名自相耶分別過，即一執動，亦有異亦無異者是相雜亂過者是相違過也。俱非是損減過者，舊名戲論謗。今云損減過者，以執諸行與滅非異非不異不存法體故名損減。

Below, it explains that the truth of cessation is free from the four errors. Cessation and conditioned phenomena are not definitely different; to superimpose their definite difference is the error of reification, which is the mental agitation of grasping at difference. The opposite of this is grasping at identity, which should be called denigration; because they grasp cessation and conditioned phenomena as being of the same self-characteristic, it is called the error of erroneous discrimination of self-characteristics, which is the mental agitation of grasping at identity. 'Being both different and non-different' is the error of confusion of characteristics, which is the error of mutual contradiction. 'Being neither' is the error of denigration, formerly called the slander of frivolous proliferation. Now it is called the error of denigration because by grasping that conditioned phenomena and cessation are neither different nor non-different, the substantial entity of the dharma is eliminated, hence it is called denigration.