成唯識論述記 6.358

6.358

述曰：下廢立。然今此捨離前四法無別相及作用，何以故？若能令寂靜名捨，即四法之能。若所令寂靜名捨，即除四法外餘心等是。然既以能寂靜為捨，故體即四法，信等淨相等，是非靜也。如前不逸就勝依立，義如前說；此亦應爾，就勝而說，餘法不障。《對法》第十及《顯揚》云：如契經說為除貪憂，心依止捨。此據離欲或無漏捨相語，以憂根俱亦有捨也。然煩惱俱憂及貪皆是欲界，與善心等性相違返，說名除也。《對法》第十八道支中說故，唯約無漏。

The Commentary states: The following explains inclusion and exclusion. Now, this equanimity has no distinct marks or functions apart from the preceding four factors. Why? If what is capable of causing stillness is called equanimity, that is the capacity of the four factors. If what is caused to be still is called equanimity, that is the other minds and so forth apart from the four factors. However, since equanimity is taken to be what is capable of causing stillness, its entity is precisely the four factors. Faith and the rest have pure marks and so forth; they are not stillness. Just as heedfulness was previously established based on what is predominant, with the meaning as explained before, this too should be understood in the same way: it is stated in terms of predominance, while the remaining factors do not obstruct it. The tenth fascicle of the Abhidharma-samuccaya and the Prakaraṇāryavācā say: 'As the sūtras say, to eliminate greed and grief, the mind relies upon equanimity.' This is spoken based on the mark of equanimity that is detached from desire or uncontaminated, for equanimity also exists together with the faculty of grief. Defilement-associated grief and greed both belong to the desire realm; being contrary in nature to the wholesome mind and the like, they are said to be 'eliminated'. Because it is spoken of in the eighteenth fascicle of the Abhidharma-samuccaya among the limbs of the path, it refers exclusively to the uncontaminated.