瑜伽論記 16.272

16.272

依一性捨，捨種性捨者，依與定俱，捨散心捨，無所依捨為依止故捨。依一性捨者，依緣無想界之無漏捨，捨有漏定捨也。基云：無色界捨唯緣法塵，名一性捨，色界境多，名種種捨。緣無心，名無所依捨。緣有心，名一性捨。今緣空心捨，捨緣有心捨也。得初果時，捨未知根有六義。亦滅者，無常滅故。亦捨者，得果捨向故。非起者，更不現起故。而棄者，永已捨故。非斷者，非道所斷故。非退者，已證擇滅故。已知根六義，準之可知，略不說。

Regarding 'renouncing the equanimity of diversity by relying on the equanimity of unified nature': relying on conjunction with absorption, one renounces the equanimity of the distracted mind, renouncing it by taking as a support the equanimity that has no support. 'Relying on the equanimity of unified nature' means that by relying on the untainted equanimity that takes the mindless realm as its cognitive object, one renounces the tainted equanimity of absorption. Ji says: 'Equanimity in the formless realm only takes dharma-objects as its cognitive object, hence it is called equanimity of unified nature; in the form realm, cognitive objects are manifold, hence it is called diverse equanimity. Taking non-mind as a cognitive object is called equanimity having no support; taking having mind as a cognitive object is called equanimity of unified nature. Here, the equanimity taking an empty mind as its cognitive object renounces the equanimity taking an existent mind as its cognitive object.' At the time of attaining the first fruit, there are six meanings to renouncing the faculty of one who does not yet know. 'Also ceases' because it ceases impermanently. 'Also renounced' because attaining the fruit entails renouncing the path towards it. 'Not arising' because it no longer becomes manifest. 'And abandoned' because it has been renounced forever. 'Not severed' because it is not what is severed by the path. 'Not fallen away' because analytical cessation has already been realized. The six meanings of the faculty of one who already knows can be known by following this analogy, so they are omitted and not stated.