*Buddhapashcimavavadopadesha 1.25

1.25

論曰：是中欲苦者，心性差別故，亦是苦因苦果故，示現種種色苦依彼而有故，如經「此五根者心為其主」故應知。自他生過故、勤遮故，如經「是故汝等當好制心」故。何故勤遮？示現此心三昧障法故。何者是三昧相？云何障法相？三昧相者有三種：一者無二念三昧相；二者調柔不動三昧相；三者起多功德三昧相故。障法相者亦有三種：一者心性差別障；二者輕動不調障；三者失諸功德障。心性差別障者，如經「心之可畏，甚於毒蛇惡獸怨賊大火越逸，未足喻也」故。是中差別者，貪等四種差別故。修無二念三昧者，於此差別處可畏應知，四種譬喻相似法故，復示不相似法大可畏故。輕動不調障者，如經「動轉輕躁」如是等故。於中動轉者，示現諸根中轉識動故。復速疾故，猨猴相似法故。但觀於蜜者，示現有瞖不見未來故。深坑者，障礙義故。是障礙有二種：一者生處障礙；二者修一切行時困苦不能成就障礙，狂象相似法故。急挫者，示現抑入無動處故。無令放逸者，顯示攝入調伏聚故。失諸功德障者，如經「縱此心者喪人善事」故。無二念三昧相者，如經「制之一處」故。起多功德三昧相者，如經「無事不辦」故。調柔不動三昧相者，如經「當勤精進折伏汝心」故。已說根欲苦對治，次說多食苦對治。

The Treatise says: Here, the suffering of desire is due to the differentiations of the nature of mind, and it is also the cause of suffering and the result of suffering; to show that the suffering of diverse forms exists based on it, the sūtra states: "These five senses have the mind as their master," which should be understood. Because faults arise for oneself and others, one diligently restrains it, which is why the sūtra states: "Therefore, you all should properly control your minds." Why diligently restrain it? To show that this mind is a phenomenon that obstructs samādhi. What are the characteristics of samādhi? What are the characteristics of the obstructing phenomena? The characteristics of samādhi are of three kinds: first, the characteristic of non-dual thought samādhi; second, the characteristic of pliant and unmoving samādhi; third, the characteristic of samādhi that produces many merits. The characteristics of obstructing phenomena are also of three kinds: first, the obstacle of the differentiations of the nature of mind; second, the obstacle of fickleness and unruliness; third, the obstacle of losing all merits. As for the obstacle of the differentiations of the nature of mind, the sūtra states: "The fearsomeness of the mind exceeds that of venomous snakes, ferocious beasts, vengeful bandits, or rampant raging fire—none of these suffice as a simile." Here, the differentiations refer to four kinds of differentiations, such as greed. One who cultivates the non-dual thought samādhi should understand the fearsomeness in these differentiations; because of the similarity with the four kinds of similes, it also shows the great fearsomeness of dissimilar phenomena. As for the obstacle of fickleness and unruliness, the sūtra states: "It is restless and fickle," and so forth. Among these, "restless" shows that the evolving consciousnesses stir among the senses. Furthermore, because of swiftness, it corresponds to the simile of the ape. "Looking only at the honey" shows having an eye-disease and not seeing the future. "The deep pit" has the meaning of an obstacle. These obstacles are of two kinds: first, an obstacle regarding the place of rebirth; second, the obstacle of suffering and inability to accomplish when cultivating all practices, which corresponds to the simile of the mad elephant. "Swiftly curb it" shows repressing it into the unmoving place. "Not let it be indulgent" reveals gathering it into the fold of vinaya. As for the obstacle of losing all merits, the sūtra states: "If you indulge this mind, you will ruin human wholesome deeds." The characteristic of non-dual thought samādhi is as the sūtra states: "restrain it in one place." The characteristic of samādhi that produces many merits is as the sūtra states: "there is nothing that cannot be accomplished." The characteristic of pliant and unmoving samādhi is as the sūtra states: "you should strive with diligence to subdue your minds." The counteragent to the suffering of sensory desire has been explained; next, the counteragent to the suffering of excessive eating is explained.