瑜伽師地論略纂 8.166

8.166

論云「又於此中貪、瞋、癡、慢等，乃至若由所緣差別勢力，勤修加行」者，此中意，貪、瞋、癡等人，此有對治，先於五停心觀，名定由所緣差別勢力。隨貪行者作不淨觀，勤行修習，心方安住。等分行人一切具有，隨所作行，皆得修行也，如下論文如等分行人於五停心，其心安住，非淨其行。有人云：亦斷惑。非也。舊說數息息觀除覺、觀二品，今唯除覺，故唯言尋思行，非除伺也。　問曰：何以故不除？以伺於說審緣故，尋則散亂，故說除尋。

The treatise says: "Moreover, here, regarding greed, hatred, delusion, pride, and so forth, up to: if by the force of differences in the cognitive object, one diligently cultivates preparatory practice," the meaning here is that for persons with greed, hatred, and delusion, there are antidotes for these; first among the five methods for stilling the mind, this is called concentration by the force of differences in the cognitive object. In accordance with one of greedy conduct, one performs the contemplation of impurity and diligently cultivates it, whereupon the mind then settles. A person of equal-share conduct possesses all of them, and according to whichever practice is performed, all can be cultivated; as the text of the treatise states below, for a person of equal-share conduct in the five methods for stilling the mind, their mind settles, but does not purify their conduct. Some say: 'It also severs afflictions.' This is incorrect. The old explanation held that the contemplation of counting the breath eliminates the two grades of vitarka and vicāra; here it only eliminates vitarka, which is why it speaks only of discursive thinking conduct and does not eliminate vicāra. Question: Why is it not eliminated? Because vicāra refers to careful observing of the object, whereas vitarka is scattered and distracted; therefore it is said to eliminate vitarka.