俱舍論疏 22.168

22.168

「論曰至能正入修」，略說二要門也。入修要門有多種故，諸有情類行別眾多故。入修門亦有多種，廣即眾多。次有五種，謂多貪不淨、多瞋慈悲、多癡緣起、著我六界、尋伺持息。然就多分最略二門，一不淨觀、二持息念，故唯此二名曰要門。不淨治貪、持息治尋，從多分說各能治一。然實不淨亦持尋等，持息亦能治多貪等。故《正理》云「就近治門說不淨觀能治貪病，非不治餘。息念治尋，應知亦爾。然持息念緣無差別微細境故，所緣繫屬自相續故，非如不淨觀緣多外境故能止亂尋。」

From the commentary's "Śāstra says [...] can properly enter into cultivation": It briefly explains the two essential gateways. Because there are multiple kinds of essential gateways for entering into cultivation, and because the temperaments of sentient beings are varied and multiple, the gateways for entering into cultivation are also of many kinds. Expounded broadly, there are many. Next, there are five kinds: for those with excessive greed, the contemplation of impurity; for those with excessive hatred, loving-kindness and compassion; for those with excessive delusion, conditioned co-arising; for those clinging to a self, the six elements; for those with discursive thought, mindfulness of breathing. Yet in terms of the majority, the most summarized are two gateways: first, the contemplation of impurity; second, mindfulness of breathing; therefore, only these two are called the essential gateways. Impurity counters greed; mindfulness of breathing counters discursive thought—speaking in terms of the majority, each can counter one. In reality, however, impurity also arrests discursive thought and so forth, and mindfulness of breathing can also counter excessive greed and so forth. Therefore the Nyāyānusāra says: "Speaking in terms of proximate antidoting, the contemplation of impurity is said to counter the disease of greed, not that it does not counter the rest. Mindfulness of breathing counters discursive thought, and should be known to be likewise. Yet because mindfulness of breathing takes an undifferentiated and subtle object as its intentional referent, and because its intentional referent is bound to one's own continuum, unlike the contemplation of impurity which takes many external objects as referents, it can stop agitated discursive thought."