瑜伽論記 7.267

7.267

舉欲明意中，開二門：一、為斷隨眠；二、為定圓滿，准下釋二種能斷隨眠，故下文云由二因緣於隨眠斷分別了知，謂由現見思及由不現見捨故。由此二緣能斷隨眠，准此卷初解策勵中云：若緣過未事境，名緣不現見。若緣現在事境，名緣現見境，此義即思斷現在捨通過未事境。若爾，何故解捨中云：謂行過、未、現在三世隨順諸惡心平等性，且分思為一世捨為二世，其實如對法第九卷云：對治謂思捨乃至已生沈掉能遠離故即通斷三世思捨二法既名斷隨眠，餘六准知三摩地圓滿。

In raising what is desired to clarify the intention, two approaches are opened: first, for cutting off dormant tendencies; second, for the perfection of meditative absorption. Following the subsequent explanation, the two kinds are able to cut off dormant tendencies, which is why the text below says: “Through two conditions one distinctly knows the cutting off of dormant tendencies, namely through volition regarding the manifest and through equanimity regarding the unmanifest.” Through these two conditions, one is able to cut off dormant tendencies. Following the explanation of exerting effort at the beginning of this fascicle: if one takes past and future affairs and objects as intentional objects, it is called taking the unmanifest as object; if one takes present affairs and objects as intentional objects, it is called taking manifest objects as intentional object. Under this meaning, volition cuts off the present, and equanimity applies across past and future affairs and objects. If so, why does the text, in explaining equanimity, state: “It refers to the mental equanimity that complies with evil in the three periods of past, future, and present”? Temporarily dividing volition into one period and equanimity into two periods—in reality, as the ninth fascicle of the Abhidharma states: “Antidote refers to volition and equanimity, up to being able to distance oneself from already arisen sinking and agitation”; thus it applies generally to cutting off in all three periods. Since the two dharmas of volition and equanimity are said to cut off dormant tendencies, the remaining six may be understood by analogy to pertain to the perfection of samādhi.