俱舍論記 21.75

21.75

「謂在行位至唯有此五」者，經部答。謂在行位，即乞食等時，先於色等種種境中，取可愛、憎二種相故。後在住位，即住靜室等時，由先愛、憎二相為因，於可愛境便起欲貪、於可憎境便起瞋恚，此二能障將入定心，即定前心也。由此後時正入定位，即在定心也。於止及觀不能正習故，由此便起惛、眠障定。掉、悔障慧令不得起。設入定已，由此於後出定位中即散心位也。思擇法時，疑復為障，為證、不證？

"It means that in the active state ... there are only these five": this is the Sautrāntika answer. That is, in the active state—namely, when begging for alms and so forth—one first grasps the two aspects of attractiveness and repulsiveness among various objects such as visible form. Later, in the stationary state—namely, when dwelling in a quiet room and so forth—with the two previous aspects of attraction and repulsiveness as causes, one then gives rise to sensual lust toward attractive objects and gives rise to ill will toward repulsive objects; these two can obstruct the mind about to enter absorption, which is the mind prior to absorption. Because of this, later on, at the time of directly entering the state of absorption—namely, the mind while in absorption—one is unable to properly practice śamatha and vipaśyanā; therefore, one then gives rise to styāna and drowsiness obstructing concentration, and auddhatya and remorse obstructing wisdom, preventing them from arising. Even if one has entered absorption, because of this, subsequently in the state of emerging from absorption—namely, the state of a dispersed mind—when contemplating and analyzing dharmas, doubt acts as an obstacle again: 'Did I realize it or not realize it?'