瑜伽論記 23.196

23.196

第五解障，景師云：一、二門，二、二時，三、二地，開此三門，復次第解。等所引發三種等持能為障礙者，一、於異生位所修無量俱行等持，二、有學等持，三、於無學等持。五種對治者，或是諸行自性諸行因等五，亦可五停心觀名對治，當知此中先所受用過去諸欲等為初門，復有現在居家所有利養等為第二門，次云行時住時，解二時，次云異生地有學地，解二地。此中第一於諸有情利益安樂意樂門中俱行者，結次前云又於異生所修無量等。第二領受有學解脫等者，結前次文亦於有學能善通達。第三領受無學解脫等者，結前亦於無學方便勤修四無放逸。謂於晝分若行若坐等者，夜分亦二，故有四也。達師云：就中初略開五門立宗：一、二門，二、二時，三、二地，四、於所引發三種等持能為障礙，五、為欲斷除勤修五治，前四所治後一是能治道。當知此中已下，第二別釋五門即為五段，初釋二門：一、過去諸欲門，二、現在居家諸欲門。此中利養恭敬已下，第二釋二時門，一、行時，二、住時也。則此諸欲已下，第三釋二地門。又於異生所修無量已下，第四釋於所引發三種等持能為障礙。若欲速證沙門果等者，第五釋能治之道，此則第一對治二門，由此修正念知也，正念正智為所依故。下辨第二對治三時門，言四無放逸者，一、晝分，二、若行，三、若坐，四、於此三時淨修其心。如是發起已下，辨第三對治，治二地所有諸欲門，此中修奢摩他為能治也。一向念住已下，辨第四對治，治於所引發三種等持能為障礙，此中修毘鉢舍那為能治。已入止觀已下，辨第五對治，此中雙修止觀二分為第五對治也。雖有此釋，而今還依前釋也。

The fifth [gate] explains hindrances. Master Jing says: (1) two gates, (2) two times, (3) two stages; opening these three gates, it then explains them in sequence. Regarding "capable of hindering the three kinds of samādhi generated, etc.": (1) the samādhi conjoined with the immeasurables cultivated at the stage of ordinary beings, (2) the samādhi of trainees (śaikṣa), and (3) the samādhi of non-trainees (aśaikṣa). The "five antidotes" are either the five [shifts] such as the intrinsic nature of conditioned formations and the causes of conditioned formations, or the fivefold meditation for stilling the mind may be called antidotes. One should know that herein, the past desires previously enjoyed, etc., constitute the first gate; furthermore, current household gains, etc., constitute the second gate. Next, "when walking and when dwelling" explains the two times. Next, "the stage of ordinary beings and the stage of trainees" explains the two stages. Herein, the first, "conjoined within the gate of the intention to benefit and bring ease to sentient beings," concludes what precedes it: "further, the immeasurables cultivated by ordinary beings, etc." The second, "experiencing the liberation of trainees, etc.," concludes the previous text: "further, capable of thoroughly penetrating among trainees." The third, "experiencing the liberation of non-trainees, etc.," concludes the previous text: "further, vigorously cultivating the four non-negligences as means among non-trainees." Regarding "during the daytime, whether walking or sitting, etc.," the nighttime also has two, hence there are four. Master Da says: Herein, it first briefly opens five gates to set the proposition: (1) two gates, (2) two times, (3) two stages, (4) capable of hindering the three kinds of samādhi generated, and (5) vigorously cultivating five antidotes in order to sever [them]; the first four are what is to be eliminated, and the latter one is the antidotal path. From "one should know that herein" downward, the second [part] specifically explains the five gates, which forms five sections. First, it explains the two gates: (1) the gate of past desires, and (2) the gate of present household desires. From "herein, gains and veneration" downward, the second [section] explains the gate of two times: (1) walking time, and (2) dwelling time. From "these very desires" downward, the third [section] explains the gate of two stages. From "further, the immeasurables cultivated by ordinary beings" downward, the fourth [section] explains being capable of hindering the three kinds of samādhi generated. Regarding "if one wishes to quickly realize the fruits of asceticism, etc.," the fifth [section] explains the antidotal path; this is the first antidote to the two gates, whereby one cultivates right mindfulness and awareness, because right mindfulness and right awareness serve as the basis. Below, it distinguishes the second antidote to the gate of three times; regarding "four non-negligences": (1) daytime, (2) whether walking, (3) whether sitting, and (4) purifying one's mind during these three times. From "giving rise in this way" downward, it distinguishes the third antidote, which remedies all gates of desires of the two stages; herein, cultivating śamatha serves as the antidote. From "exclusively focused application of mindfulness" downward, it distinguishes the fourth antidote, which remedies being capable of hindering the three kinds of samādhi generated; herein, cultivating vipaśyanā serves as the antidote. From "having entered calm and insight" downward, it distinguishes the fifth antidote; herein, cultivating the two parts of calm and insight in tandem serves as the fifth antidote. Although this explanation exists, we now still rely on the former explanation.