大方廣佛華嚴經隨疏演義鈔 61.41

61.41

第三禪。疏「一住捨」者，即是捨。數者，謂是善十一中一心數法。善十一者，《唯識頌》云「善謂信、慚、愧，無貪等三根，勤、安、不放逸，行捨及不害。」今明行捨即是其一。彼論釋云「言行捨者，即精進三根，令心平等正直無功用住為性，對治掉舉不寂靜住為業。」釋曰：此即四法為體，故云精進三根。三根，即無貪等善行故。次疏云「揀非捨受」，捨受唯是無記，非是善性故。行捨善性，故今揀之。「行心調停」者，行捨通捨貪等三不善根，今對二禪之喜，云捨喜過故。

The third dhyāna. Regarding the commentary's "First, dwelling in equanimity": that is upekṣā. The 'number' (caitta) refers to one mental factor among the eleven wholesome factors. As for the eleven wholesome factors, the Vijñaptimātratā verse says: "Wholesome means faith, shame, modesty, / the three roots of non-greed and so forth, / diligence, pliancy, vigilance, / equanimity of activity, and non-harming." Here, clarifying 'equanimity of activity' is precisely one of them. That treatise explains: "'Equanimity of activity' means diligence and the three roots, having as its nature causing the mind to abide in equality, uprightness, and effortless application, having as its function countering restlessness and non-quiescent abiding." Explanation: This takes four dharmas as its essence, hence it says diligence and the three roots. The three roots are the wholesome activities of non-greed and so forth. Next, the commentary says "distinguishing it as not being the feeling of indifference (upekṣā-vedanā)": the feeling of indifference is solely indeterminate, not of a wholesome nature. Equanimity of activity is of a wholesome nature, hence it is now distinguished. "The active mind being harmonized and poised": equanimity of activity universally abandons the three unwholesome roots of greed and so forth; here, facing the joy (prīti) of the second dhyāna, it refers to abandoning the fault of joy.