瑜伽師地論略纂 14.95

14.95

論解於苦諦四行觀中云「謂欲對治四倒故，謂初一行對治初一」者，謂苦除樂也；無常治二，謂計身淨及心常也；後二行治一，謂空、無我治計我也。又無常初一行治心常，苦治身樂、淨及受樂倒也，餘同上。此與前卷中四倒次第中別，何故苦行對治二耶？以見、戒取外道執為勝淨因故，於上起貪故。前第八，此二俱貪，為除此故，所以令一苦行除樂、淨，即見、戒二取也。為治四境，集四行者，此總治，非別治也。下道、滅二諦，如是准知。

Regarding the treatise's explanation of the contemplation of the four aspects of the truth of suffering, where it states, “because of wishing to counter the four inversions, the first single aspect counters the first one,” this means that suffering eliminates [the inversion of taking things as] pleasure; impermanence counters two, namely conceiving the body as pure and the mind as permanent; the latter two aspects counter one, namely emptiness and non-self counter conceiving a self. Furthermore, the first single aspect of impermanence counters [the inversion of] the mind as permanent, suffering counters [the inversions of] bodily pleasure and purity as well as the inversion of feeling pleasure, and the rest is the same as above. This differs from the order of the four inversions in the preceding fascicle. Why does the aspect of suffering counter two? Because the non-Buddhists clinging to views and ethical precepts and vows grasp them as causes of superior purity, generating craving toward them. In the previous eighth fascicle, both of these are cravings; in order to eliminate this, the single aspect of suffering is made to eliminate pleasure and purity, which are precisely the two clingings to views and ethical precepts and vows. As for the four aspects of origin countering four objects: this is a general countering, not an individualized countering. The two truths of the path and cessation below should be understood accordingly.