成唯識論述記 6.356

6.356

述曰：下文有二：初正解體業；後解廢立，此初也。若通對治亦一切法，《對法》云：由捨相應，離沈沒等不平等性故，即舉通障，此舉別障。「平等、正直」者，《對法》云：由捨與心俱離沈沒等，初心平等，遠離加行；次心正直，於染無怯；後無功用，廣如彼說。然諸論皆言：由不放逸斷諸惑已，此捨靜住，不容雜染。謂：如不逸是無間道，此捨是解脫道，解脫道中不容受雜染，此前後時別起勝用。或今所說，此雖同時，同時不逸能除障已，捨令此心寂靜而住。義說前後，依此二用互增之時說其相也。此間據別障掉舉等取餘法，不同《對法》第十除貪愛，《對法》第一明通能治一切法也。

The Commentary states: The following text has two parts: first, correctly explaining the entity and activity; second, explaining inclusion and exclusion. This is the first. If it were a general antidote, it would also apply to all factors. The Abhidharma-samuccaya says: 'Because, through association with equanimity, one is separated from unevenness such as sinking.' This cites the general obstruction, whereas here it cites the distinct obstruction. As for 'even and upright': the Abhidharma-samuccaya states that because equanimity and the mind together depart from sinking and the like, initially the mind is even, leaving behind preparatory exertion; next the mind is upright, without timidity regarding defilements; finally it is effortless, as explained in detail there. However, the treatises all say: 'Because heedfulness has already severed the afflictions, this equanimity abides peacefully, not admitting admixture of defilement.' That is to say: just as heedfulness is the path of immediate succession, this equanimity is the path of liberation. In the path of liberation, defilement is not tolerated; these distinct superior functions arise at distinct, sequential times. Alternatively, as explained now, although these are simultaneous, simultaneously heedfulness can eliminate obstructions, and equanimity causes this mind to abide in stillness. In terms of meaning, they are spoken of as sequential, and their aspects are described based on the times when these two functions mutually reinforce each other. Here, based on distinct obstructions such as restlessness, other factors are apprehended, unlike the tenth fascicle of the Abhidharma-samuccaya which eliminates greed and craving, or the first fascicle of the Abhidharma-samuccaya which explains it as generally capable of remedying all factors.