瑜伽論記 18.43

18.43

In the former part, where it says 'in order to counteract the four inversions, the four applications of mindfulness are taught': cultivating the application of mindfulness to the body counteracts the superimposition of purity; the application of mindfulness to sensation counteracts the superimposition of pleasure; the application of mindfulness to the mind counteracts the superimposition of permanence; the application of mindfulness to phenomena counteracts the superimposition of self. As for 'the four definitive cognitions', the Tripiṭaka Master says: the wisdom associated with the four aspects under [the truth of] suffering is called definitive cognition, because the aspect of suffering counteracts the inversions of pleasure and purity, the aspect of impermanence counteracts the inversion of permanence, and emptiness and non-self counteract the inversion of self. Where it says 'by reason of arising', apart from the aggregates there is a separate phenomenon that arises, or a self arises. Where it says 'by reason of characteristic', the essential characteristic, appearance, activities, and so forth of the self can be known. Where it says 'the six impurities as in the Śrāvakabhūmi', they are: impurity of defilement, impurity of suffering and affliction, impurity of inferiority, impurity of relativity, impurity of afflictions, and impurity of rapid destruction. 'Clinging to intrinsic non-existence and manifesting intrinsic non-existence': 'manifesting intrinsic non-existence' means that with respect to the truths, one mentally grasps them as non-existent and verbally states that they are non-existent.