維摩經略疏垂裕記 9.95

9.95

四、二番成捨，二：初、分科。二、隨釋，二：初、總出正念，二：初問、二答。荊溪云：捨心即指果理，果理必定遍慈悲二法。「不生不滅」者，大捨也。「若二諦」者，是有生滅。「捨愛憎三心」者，秖是慈等三心之中離中道違順等境，以無緣心行於慈等，不為境轉，故云捨也。

Fourth, two turns accomplishing equanimity, has two parts: first, outlining the sections; second, commenting successively, which has two parts: first, bringing forth right mindfulness in general, which has two parts: first, the question; second, the answer. Jingxi says: The equanimous mind points directly to the principle of the fruit; the principle of the fruit must pervade the two dharmas of kindness and compassion. "Neither arising nor ceasing" is the great equanimity. "If [in terms of] the two truths," it possesses arising and ceasing. "Abandoning the three minds of love and hate" means simply departing from the objects of conflict and compliance with the middle way within the three minds of kindness and so forth, practicing kindness and so forth with an objectless mind, not being turned by objects; hence it is called equanimity.