俱舍論記 10.142

10.142

「或愛或憎至故作是說」者，異說答。愛謂貪；憎謂瞋；不擇捨謂癡，此癡於法不擇而捨。由喜與愛俱，憂與憎俱，捨與癡俱。捨言與癡俱，從強多分。此三與意相牽數行所緣，名意近行。此文且據三毒。餘惑亦與喜、憂、捨俱，與意相牽數行所緣。為對治彼雜染近行，於契經中說六恒住。謂於六境見色等已，不喜不憂心恒住捨，具念、正知。非阿羅漢，無善法喜，但遮雜染，故作是言說六恒住。故知近行唯是雜染。阿羅漢染無故，知非近行。心恒住捨，捨謂行捨。故《集異門足論》十五解六恒住中云「問：此捨何所謂耶？答：心平等性，心正直性，心無驚覺性，任運住性，應知此中說名為捨。復次有說六識相應緣色、聲、香、味、觸、法境捨受名捨。今此義中，應知意說心平等性、心正直性、心無驚覺性、任運住性行捨名捨（已上論文）。」具念正知，六恒住體。故《婆沙》三十六云「問：六恒住法以何為自性？答：以念、慧為自性。若兼取相應、俱有，四蘊、五蘊為自性。」

Regarding "Either attachment or aversion... therefore this is said": this is the reply of the differing explanation. Attachment refers to greed; aversion refers to anger; non-discriminating equanimity refers to delusion, for this delusion discards without discriminating among phenomena. Because joy is concurrent with attachment, grief is concurrent with aversion, and equanimity is concurrent with delusion. The statement that equanimity is concurrent with delusion is according to the predominant majority. These three are pulled along with the mind, repeatedly traversing the objective sphere, and are called mental applications. This text speaks provisionally based on the three poisons. Other afflictions are also concurrent with joy, grief, and equanimity, being pulled along with the mind and repeatedly traversing the objective sphere. To counter those defiled mental applications, the sūtras speak of the six constant dwellings: having seen visible forms and so forth among the six objective spheres, one is neither joyful nor grieving, but the mind constantly dwells in equanimity, endowed with mindfulness and correct comprehension. It is not that an arhat lacks the joy of wholesome phenomena, but simply to ward off defilement, this statement was made speaking of the six constant dwellings. Hence we know that mental applications are solely defilement. Since an arhat lacks defilement, we know they are not mental applications. 'The mind constantly dwells in equanimity'—equanimity here refers to equanimity of mental formations. Therefore, Sangītiparyāya 15, in explaining the six constant dwellings, says: "Question: What does this equanimity mean? Answer: Mental impartiality, mental straightforwardness, mental unshakeability, and dwelling spontaneously—one should know that these are called equanimity here. Furthermore, some say that the feeling of equanimity associated with the six consciousnesses taking forms, sounds, odors, tastes, tangibles, and mental objects as objective spheres is called equanimity. Now in this meaning, one should know that it refers to mental impartiality, mental straightforwardness, mental unshakeability, and dwelling spontaneously—equanimity of mental formations is called equanimity (end of treatise passage)." Being endowed with mindfulness and correct comprehension is the intrinsic nature of the six constant dwellings. Therefore, Mahāvibhāṣā 36 says: "Question: What is the intrinsic nature of the six factors of constant dwelling? Answer: Mindfulness and wisdom are their intrinsic nature. If one concurrently includes what is associated and co-existent, the four skandhas or five skandhas are their intrinsic nature."