瑜伽師地論略纂 5.23

5.23

別除行相中有二：初約三類別除、後約六行別除。　「觀察究竟正道理故，建立第六」者，但有因、果、諦、實所執我空名正道理，觀察此故，慢、疑便滅。一、恚，二、害，三、嫉，四、癡貪恚，〈菩薩地〉說如次是慈、悲、喜、捨四種對治。今言喜除不樂，即是嫉也。　捨除貪恚，不說癡者，以愛、憎境非平等故，俱於此中而起捨行，但說除二；中境順捨，略而不說，實亦除癡。　「若離我慢，於自解脫」者，不執我慢，離慢執轉，名為解脫，於所證諦實等中便無疑惑。

Within the aspects of distinct elimination there are two: first, distinct elimination in terms of three categories; next, distinct elimination in terms of six practices. Regarding "Because of examining the ultimate correct principle, the sixth is established," the emptiness of the self that is clung to within merely causes, fruits, truths, and actualities is called the correct principle; because of examining this, arrogance and doubt are extinguished. First, ill will; second, harmfulness; third, jealousy; fourth, delusion, craving, and ill will: the *Bodhisattvabhūmi* states that these are, respectively, what the four kinds—benevolence, compassion, sympathetic joy, and equanimity—counter. Here, stating that sympathetic joy eliminates displeasure refers precisely to jealousy. Equanimity eliminates craving and ill will, but delusion is not mentioned because objects of love and hatred are not equal, and both give rise to the practice of equanimity toward these, so it is said to eliminate only these two; neutral objects are conducive to equanimity, so it is omitted from the explanation, but in fact it also eliminates delusion. Regarding "If one is free from arrogance, in oneself there is liberation," not clinging to arrogance and proceeding free from the clinging of arrogance is called liberation, whereupon one has no doubt regarding the realized truths and realities.