瑜伽論記 4.82

4.82

又無相者等，景云：無學人無漏定心緣真如境名無相，以煩惱相應捨根為煩惱雜；或為煩惱緣縛竝是捨根體上麁重。今說能縛捨根惑種名為隨眠，於無相定中滅其惑種名滅隨眠，非滅現受名滅捨根，以無相定中必有受故，以受非煩惱性，諸受種子不名隨眠，故云：非彼諸受得有隨眠，而緣捨受煩惱斷故說捨受斷，彼煩惱品麁重，說名隨眠。

On "Furthermore, signless," and so forth: Jing says: The non-learner's untainted concentrated mind taking the realm of tathatā as its object is termed 'signless'. When associated with defilements, the faculty of equanimity is tainted by defilement, or else is bound by being the object of defilements—both are unrefined states (dauṣṭhulya) on the entity of the faculty of equanimity itself. Here it is said that the seed of affliction that can bind the faculty of equanimity is named 'dormant tendency' (anuśaya). Eradicating that seed of affliction in the signless concentration is called 'eradicating the dormant tendency'; it does not mean that eradicating active sensation is called eradicating the faculty of equanimity, because in the signless concentration sensation is necessarily present. Since sensation is not of the nature of defilement, the seeds of sensation are not called dormant tendencies. Hence it is said: It is not that those sensations possess dormant tendencies, yet because the defilements taking the sensation of equanimity as their object are abandoned, it is said that the sensation of equanimity is abandoned; those unrefined states belonging to the class of defilements are named dormant tendencies.