行捨Equanimity (formative)
善心所之第十。假有，以精進三善根（→#25 →#22 →#23 →#24）為體。令心平等、正直、無功用住為性，靜住為業。
漢zh · Xuanzang 譯
善心所之第十。假有，以精進三善根（→#25 →#22 →#23 →#24）為體。令心平等、正直、無功用住為性，靜住為業。
⚠ In Review · 同名辨析：「捨」（upekṣā）在百法中出現兩次，語境根本不同——#11 受（vedanā）之「捨受」為「非苦非樂之感受」（中性感受，vedanā-upekṣā）；本條#28 行捨（saṃskāra-upekṣā）為「令心平等安住」之行蘊心所，兩者共名不共義，須嚴格區分（→#11）。
經
[共傳] 《雜阿含經》七覺支相應諸經（卷二十六–二十八），以捨覺支（upekkhā-sambojjhaṅga）為七覺支之究竟成就。
⚠ In Review · 阿含中之「捨」涵蓋多義：受捨（vedanā-upekkhā，→#11）、四無量之捨（upekkhā-brahmavihāra）、七覺支之捨——須與本條「行捨」（saṅkhārupekkhā，精進三善根所攝之心所（cetasika））區分。本條僅指 Asg 定義中以精進三根為依之心所（cetasika）。
[大乘] 《楞嚴經》卷十（行陰區宇），為行捨之高階修行驗證：
覺明虛靜猶如晴空……為浮根塵究竟樞穴；此則名為行陰區宇。
「覺明虛靜猶如晴空」即行捨「令心平等正直」於高階禪定中之具體呈現。同卷警告十種行陰禪那狂解：
如是十種禪那狂解，皆是行陰用心交互，故現斯悟。
行捨高階境界中，最大危險不是外魔，而是自心異見所生之邪見。
論
《成唯識論》卷六：
云何行捨？精進三根，令心平等、正直、無功用住為性。對治掉舉，靜住為業。 由不放逸先除雜染，捨復令心寂靜而住。此無別體，如不放逸，離彼四法，無相用故。
行捨三階段：
平等正直無功用住，初中後位辯捨差別。
——平等（初位，心不偏斜）→ 正直（中位，心無彎曲）→ 無功用住（後位，不需刻意）。
按：行捨（→#28）↔ 不放逸（→#27）為孿生支柱——前者為防修動作，後者為安住狀態；兩者共依同一四法所依，對治對象不同（不放逸對治放逸 →#50；行捨對治掉舉 →#52，並與懈怠 →#45、惛沉 →#51 共成「三位對治」treble-治格局）。
梵saṃskṛta
upa-（近、向、靠近）+ √īkṣ（看、視）——「在旁觀看」「於彼凝視而不動」。
印歐祖語 *h₃ekʷ-（眼、見）。同根：Latin oculus（眼）→ 英文 ocular；Greek ὄψ（眼，ops）；Tocharian B ek。語義近親但非同根（印歐祖語 *spek-）：inspect, perspective（另出一根，不可列為同源）。
故 upekṣā 之原意為「站在旁邊看」——非冷漠之旁觀，而是不被所觀之動所動，心住於平等之位。
《阿毘達磨集論》（阿毘達磨-samuccaya，Pradhan 校本，Abhidh-s 6，apramāda 之後）：
upekṣā katamā / sa-vīryakān alobha-adveṣa-amohān niśritya yā saṃkliṣṭa-vihāra-vairodhikī citta-samatā citta-praśaṭhatā cittasya anābhoga-avasthitatā / saṃkleśa-anavakāśa-sanniśrayadāna-karmikā //
何為（行）捨？依精進俱之無貪、無瞋、無癡，對治染住（saṃkliṣṭa-vihāra-vairodhikī）之 心平等（citta-samatā）、心正直（citta-praśaṭhatā）、心不功用住（cittasya anābhoga-avasthitatā）為性。 為雜染無機之所依（saṃkleśa-anavakāśa-sanniśrayadāna）為業。
| Asg 梵文 | 成唯識論 (Xuanzang) |
|---|---|
| sa-vīryakān alobha-adveṣa-amohān | 精進三根（同 apramāda 所依，→#27） |
| citta-samatā | 令心平等 |
| citta-praśaṭhatā | 正直 |
| cittasya anābhoga-avasthitatā | 無功用住 |
| saṃkliṣṭa-vihāra-vairodhikī | → 對治掉舉（Xuanzang 特化為掉舉，→#52） |
技術注：praśaṭhatā（正直性）不可與 praśrabdhi（輕安，→#26）混——共 pra- 前綴，但根不同（√śaṭh「彎曲」→ praśaṭha = 正直化；vs. √śrambh「息」→ praśrabdhi）。
按：apramāda（→#27）與 upekṣā（→#28）於 Asg 建構在同一四法所依上——此設計明示兩者為一個完整防護→安住週期之兩面：不放逸「先除雜染」，行捨「復令心寂靜而住」。「先除」與「復令」之動詞序列已在成論中明言。
巴pāḷi
Pāli 論藏此心所（cetasika）之專名為 tatramajjhattatā（「於彼之中性」「居中之質」），而非 upekkhā。Upekkhā 在 Pāli 中通指四無量之捨（brahmavihāra-upekkhā）、七覺支之捨（sambojjhaṅga-upekkhā）、受捨（vedanā-upekkhā，→#11）、四禪之捨——四義皆有，語境決定所指。Asg upekṣā 一詞範圍類似，須上下文辨；對應 Pāli 論藏心所（cetasika）為 tatramajjhattatā，不對應 brahmavihāra-upekkhā（另有獨立四相，→論段）。
遍美心所（sobhana-sādhāraṇa 心所（cetasika）），隨一切善心而起（南傳位）。
經
七覺支 bhāvanā 標準格式（SN 46.3 Sīla Sutta、SN 46.5 Bhikkhu Sutta、MN 118 Ānāpānassati Sutta；亦見 DN 22 / MN 10 念處諸經七覺支段）：
Upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
修捨覺支：依遠離、依離欲、依滅、迴向於捨。
論
《清淨道論》XIV.153 四相（tatramajjhattatā）——基於二手轉引；俟 PTS Pāli 校本直查：
| 四相 | tatramajjhattatā |
|---|---|
| 相 lakkhaṇa | samavāhita-lakkhaṇā —平等運心心所（載運心與諸心所平等） |
| 業 rasa | 防止欠盈、止偏私 |
| 現起 paccupaṭṭhāna | majjhatta-bhāva —中性 |
| 足處 padaṭṭhāna | 相應心所（如車夫見良馬等速而行，於旁安然觀之） |
對勘提醒：Vism IX「四無量之 upekkhā-brahmavihāra」另有獨立四義（以 sattesu majjhatta-bhāva-pavatti 為相、kammassakatā-dassana 為近因），與本條 tatramajjhattatā 異義不同位，須嚴格區分。
按：Vism tatramajjhattatā 之 samavāhita-lakkhaṇā（平等運心心所）與 Asg citta-samatā（心平等）——南北傳 lakkhaṇa 之 sam- 詞幹一致，鎖字語義對應，是心所（cetasika）對偶中南北語面最近之 lakkhaṇa 之一。
漢綜述zh-synthesis
「行捨」之梵文 upekṣā 為 upa-（近、向、靠近）+ √īkṣ（看、視）——「在旁觀看」「於彼凝視而不動」。印歐祖語 *h₃ekʷ-（眼、見）同源於拉丁 oculus（眼）→ 英文 ocular；希臘 óps（眼）；Tocharian B ek。語義近親但另出一根（*spek-）者：inspect、perspective——非同源，不列。複合詞之語義要點：「upa-（在旁）+ √īkṣ（觀）」——非冷漠之旁觀，而是「站在旁邊觀看而不被所觀之動所動」，心安住於平等位。此條 upekṣā（行捨，saṃskāra-upekṣā）須與同名各義嚴格區分：→#11 受（vedanā）之「捨受」（vedanā-upekṣā）為非苦非樂之感受；四無量之「捨無量」（brahmavihāra-upekṣā）為對有情之等捨；七覺支之「捨覺支」（upekṣā-sambojjhaṅga）為修習層面；本條行捨為行蘊心所（saṃskāra-upekṣā），以精進三善根為體之安住狀態，四義不同，語境決定所指。
《阿毘達磨集論》定義行捨（善心所第十）：「upekṣā katamā / sa-vīryakān alobha-adveṣa-amohān niśritya yā saṃkliṣṭa-vihāra-vairodhikī citta-samatā citta-praśaṭhatā cittasya anābhoga-avasthitatā / saṃkleśa-anavakāśa-sanniśrayadāna-karmikā //」——「依精進俱之無貪、無瞋、無癡，對治染住（saṃkliṣṭa-vihāra-vairodhikī）之心平等（citta-samatā）、心正直（citta-praśaṭhatā）、心不功用住（cittasya anābhoga-avasthitatā）為性；為雜染無機之所依為業。」《成唯識論》卷六「令心平等、正直、無功用住為性；對治掉舉，靜住為業」乃此梵文之逐字對應——三相（平等／正直／無功用住）直接譯自 citta-samatā / citta-praśaṭhatā / cittasya anābhoga-avasthitatā，「三位辯捨差別」（初中後位）為論述記之詮釋擴充。Asg 所依（sa-vīryakān alobha-adveṣa-amohān）與不放逸（→#27）完全相同——行捨與不放逸建構在同一四法之上，為孿生支柱：前者防修動作（守衛），後者安住狀態（寧靜）。玄奘特化 Asg 之廣義「染住」（saṃkliṣṭa-vihāra）為「掉舉」（→#52），更精確指出行捨之直接對治對象。技術辨析：citta-praśaṭhatā（正直性）不可與 praśrabdhi（輕安，→#26）混——同出 pra- 前綴，但根不同（√śaṭh「彎曲」→ praśaṭha = 正直化；vs √śrambh「息」→ praśrabdhi）。
巴利論藏（論藏）五十二心所之專名為 tatramajjhattatā（「於彼之中性」「居中之質」），非 upekkhā——後者在巴利中通指四無量捨、七覺支捨、受捨、四禪捨四義，Theravāda 以 tatramajjhattatā 為此 cetasika 之技術名，以避免多義混淆。南傳 tatramajjhattatā 為遍美心所，每一善心皆有；唯識 upekṣā 則為假有（非別有體），唯定位之安住狀態。《清淨道論》XIV.153（tatramajjhattatā）以四相析之：相 samavāhita-lakkhaṇā（平等運心心所，載運心與諸心所平等）、業（防止欠盈、止偏私）、現 majjhatta-bhāva（中性）、足處（善心心所，如車夫見良馬等速行進，於旁安然觀之）。Vism 之 citta（南）對應 Asg citta-samatā（北）——同一 sam- 詞幹、語義對應。注意：Vism IX「四無量之 upekkhā-brahmavihāra」另有獨立四義（以對有情之等捨態為相），與本條 tatramajjhattatā 異義不同位，不可混入。
行捨之三位（平等→正直→無功用住）描述安住之深化：初位心不偏斜，中位心無彎曲，後位心不需刻意——從「維持平衡之努力」到「平衡之自然在場」。不放逸（→#27）先除雜染，行捨令清淨心寂靜安住，成論明言此先後序列。掉舉（→#52）為行捨之直接對治對象，惛沉（→#51）為輕安（→#26）之對象，懈怠（→#45）為精進（→#25）之對象——三者共構善心所群之「三位對治」格局，行捨居其末。《楞嚴經》卷十（行陰區宇）警示：citta-samatā（平等）深化時，若無正見護持，易被誤讀為常見（心之平等 ≠ 恒常之我）——行捨之安住境界本身即是正見之考場。
玄奘以「行捨」取 saṃskāra-upekṣā——「行」字標明此為行蘊（saṃskāra-skandha）心所之捨，與「受捨」（→#11 vedanā-upekṣā）之「受」字對稱分類，結構嚴謹。英譯 Equanimity (formative)（「形成性的平靜」）以 (formative) 限定詞與 brahmavihāra-equanimity 相區別，是可行之選擇；直譯「行捨」之「行」字可補充說明為「屬行蘊之安住」，以免讀者誤以「行」為「行動」。⭐ 行捨為善十一第十，假有心所；與不放逸（→#27）共依同一四法，為防修↔安住之孿生支柱；唯識之「令心平等正直無功用住」三相逐字承自 Asg citta-samatā / citta-praśaṭhatā / anābhoga-avasthitatā——三相皆有 Asg 對應項，無增補無省略。
行捨 ——依精進三善根，令心平等、正直、無功用住為性；對治掉舉，靜住為業。（假有，非別有體）
英綜述en-synthesis
Sanskrit upekṣā compounds upa- ("near, beside") + √īkṣ ("to look at, behold") from PIE *h₃ekʷ- ("eye, to see"). The cognate set: Latin oculus → English ocular, ocellated; Greek óps (opsis); Tocharian B ek. Latin inspect, perspective derive from a separate PIE root *spek- ("to look") — near in meaning, different in etymology; they are not cognates and should not be listed as such. The compound's literal force — looking-on-from-beside — names the cetasika's characteristic stance: not cold detachment, not withdrawal, but the unmoved presence of one positioned alongside what is observed without being moved by it.
A terminological precision. Pāli uses upekkhā across at least four distinct senses — vedanā-upekkhā (neutral feeling-tone, #11), upekkhā-brahmavihāra (the divine abode of equanimity), upekkhā-sambojjhaṅga (the awakening factor), upekkhā-jhāna — and reserves the technical term tatramajjhattatā ("being-in-the-middle-of-that") for the cetasika. Yogācāra upekṣā spans a similarly wide range. The crucial disambiguation for this entry: upekṣā (#28) is the saṃskāra-upekṣā — the equanimity that belongs to the saṃskāra-aggregate; it is NOT the vedanā-upekṣā (the neutral feeling of #11) and NOT the brahmavihāra-upekṣā.
Upekṣā (#28) is the tenth of the eleven wholesome cetasikas and the structural twin of apramāda (#27). Both rely on the same four substrate cetasikas — vīrya + the three wholesome roots — but with different operational modes: apramāda = active-guarding-and-cultivation (防修); upekṣā = settled-resting (靜住). Asaṅga defines upekṣā through three names showing three operational stages: citta-samatā (mind's evenness), citta-praśaṭhatā (mind's straightness), anābhoga-avasthitatā (effortless abiding). Xuanzang preserves all three exactly — 平等 / 正直 / 無功用住 — and the Cheng Weishi Lun's insight that these are initial/middle/final phases is grounded in Asaṅga's tripartite phrasing. Like apramāda, upekṣā is judged prajñapti (假有): no separate substance, the resting-state-mode of the same four substrate cetasikas.
The convergence and divergence between Theravāda and Yogācāra on upekṣā runs through several layers: Visuddhimagga XIV.153 names tatramajjhattatā's characteristic as samavāhita-lakkhaṇā (the evenly-bearing characteristic — bearing the mind and concomitants in balance), function the prevention of deficiency-and-excess, manifestation majjhatta-bhāva (middleness). The Pāli simile: upekṣā is like the charioteer who sees the team of horses pulling evenly together and need do nothing — abiding alongside, not interfering. Cross-tradition match: citta-samatā (Sanskrit) ↔ samavāhita-lakkhaṇā (Pāli) — same sam- stem. Vism IX gives a separate four-fold for upekkhā-brahmavihāra (characteristic sattesu majjhatta-bhāva-pavatti — impartial attitude toward beings) — this is not this cetasika and must not be conflated.
The treble-治 structure. Upekṣā is specifically said to 对治掉舉 (→#52) in Cheng Weishi Lun; together with vīrya (#25, opposing kausīdya #45) and praśrabdhi (#26, opposing styāna #51), upekṣā completes a treble-治 defense against the three chief obstacles to settled mind: sloth, torpor, and agitation. Apramāda (#27) provides the overarching guarding function; upekṣā names the settled state that results.
The 楞嚴經 卷十 行陰區宇 passage names ten meditative misinterpretations (十種禪那狂解) that arise specifically when upekṣā deepens: citta-samatā (evenness) can be misread as eternalism; citta-praśaṭhatā (straightness) can be misread as non-causalism; anābhoga (effortlessness) can be misread as spontaneity-doctrine. The doctrinal danger of upekṣā is internal: the experiential clarity of deep wholesome states is precisely the soil from which subtle wrong-views can grow. Right view (sammā-diṭṭhi) must accompany upekṣā throughout its deepening.
Equanimity (formative) — relying on vigor with the three wholesome roots, the mind's evenness, straightness, and effortless abiding (in three operational stages: even, then upright, then no-longer-needing-effort): this is its nature. To prevent the entry of defilements and to provide the basis for the contaminated to find no opening: this is its function. (No separate substance; the resting-mode of the same four substrate cetasikas active in non-negligence's guarding-mode.)
譯translator's note
譯者按： 行捨（→#28）之「行」字須辨——此非五蘊之行蘊整體，而是 saṅkhārupekkhā：對行蘊（一切有為造作）之捨，故「行捨」本義為「對遷流造作之平等住」，非單純情緒平靜。行捨（→#28）↔ 受之捨（→#11）之同名異義是百法中最需辨析之重名對——兩者皆曰「捨」，前為行蘊心所，後為感受之種類，務須分清。詳見 S3-P08 §3.7 與楞嚴行陰章。