瑜伽論記 4.189

4.189

復釋：言順觀察斷未斷作意，唯觀察作意所攝，此就斷對治攝，若就所餘，隨應當知者，前解順觀察作意者，謂由此故觀諸煩惱斷與未斷，或復觀察自已所證及先所證，觀諸法道理等作意，若依觀諸煩惱斷與未斷。釋順觀察作意，即順觀察唯攝七中觀察作意，以二同與斷對治道為方便故，故云此就斷對治說。

Furthermore, explaining "the mental application conforming to the examination of what is abandoned and not abandoned is included only in the mental application of examination; this is spoken of with respect to inclusion in the abandoning antidote; regarding the remainder, it should be understood in accordance with what is fitting": The earlier explanation of the mental application conforming to examination was that by means of it one observes whether afflictions are abandoned or not abandoned, or observes what one has realized oneself and what was previously realized, the mental application that observes the principles of phenomena, and so on. If one explains the mental application conforming to examination on the basis of observing whether afflictions are abandoned or not abandoned, then conforming to examination includes only the mental application of examination among the seven, because both identically serve as means for the path of the abandoning antidote; hence it says, "this is spoken of with respect to the abandoning antidote."