瑜伽論記 24.209

24.209

次明二十一想所治之障，有其十四，一、是三世行中愛染，二、嬾墮懈怠，三、薩迦耶見雖滅習氣隨縛我慢現行，四、貪味愛，五、於世間妙事貪愛，六、所餘煩惱隨眠，七、希求利養，八、希求活命，九、若諸欲愛，十、若有愛。若隨虛妄分別下，復有四種欲貪，一、美色貪，二、形貌貪，三、細觸貪，四、承事貪。如是乃至越路而轉者，辨其障過。對治彼故，隨其所應，有二十一想俱行修，覺支差別者，取義相當為治，非據次第，是故直云隨其所應。謂為治四種障故至不可樂想者，無常想治三世行中愛，苦想治懈怠，不淨想厭離食想治第四貪味愛，一切世間不可樂想治第五於世間妙事貪愛，已前五想總是無願行無治，一障修空行想苦無我想者，空無我二想總是空門，却治第三身見智氣我慢現行。為欲斷滅所餘煩惱隨眠故，修三界無相行想者，謂觀斷無欲滅名為三界，此斷等三想總是無相門。為欲對治希求利養及欲愛故，於諸欲中修過患想者，此第七第九同是外境中愛，以觀過患想。為希求活命及有愛故修死想者，此第八第十同於內身起愛，故以死想為治，隨逐虛妄分別四欲貪故修不淨想為初乃至觀空想為後，有為斷美色貪，修青瘀想𮌨脹想，為斷形貌貪，故修食噉想分亦想分散想為治，為斷細觸貪修骸骨想骨鎖想，為治承事貪，故修無心識空有尸想。又此一切從青瘀想乃至觀空想，當知皆是不淨想攝者，此九想觀總是不淨觀中，差別開為九種觀也。又於此中修慈最極至遍淨等乃至應知其相者，此解前文無間俱行中例舉慈等亦爾之語。

Next is to explain the obstacles to be countered by the twenty-one perceptions. There are fourteen [obstacles]: first, passion and attachment toward conditioned phenomena across the three times; second, indolence and laxity; third, although the view of personal identity has been eradicated, the residual impressions still bind, and arrogance becomes manifest; fourth, craving for and attachment to flavors; fifth, greed and attachment toward the wonderful affairs of the world; sixth, the residual anuśayas of the defilements; seventh, yearning for gain and offerings; eighth, yearning for bodily livelihood; ninth, attachments to various sensual desires; tenth, attachment to existence. Below '[craving arising] in accordance with false discrimination', there are further four kinds of sensual desire: first, craving for beautiful color; second, craving for physical appearance; third, craving for delicate touch; fourth, craving for being served. 'Thus up to deviating from the proper path' explains the faults of these obstacles. In order to counter them, in accordance with what is appropriate, there is the cultivation accompanied by the twenty-one perceptions, and as for 'the distinctions of the limbs of awakening', their appropriate functions are taken as the antidotes and it is not based on sequence, which is why it simply says 'in accordance with what is appropriate'. As for '[in order to counter the four obstacles] up to [cultivating the perception of] the unpleasantness [of all worlds]': the perception of impermanence counters attachment toward conditioned phenomena across the three times; the perception of suffering counters laxity; the perception of impurity and the perception of revulsion toward food counter the fourth, craving for and attachment to flavors; the perception of the unpleasantness of all worlds counters the fifth, greed and attachment toward the wonderful affairs of the world. The previous five perceptions are entirely unconditioned practices without [a specific single antidote?]. [For the statement] countering one obstacle by cultivating the perception of the empty practice of suffering and non-self: the two perceptions of emptiness and non-self are entirely the gate of emptiness, directly countering the third [obstacle], the manifestation of arrogance through the residual impressions of the view of personal identity. For the sake of desiring to cut off and eliminate the residual anuśayas of the defilements, one cultivates the perception of signless practice in the three realms: this means contemplating abandonment, dispassion, and cessation, which are called the three realms; these three perceptions of abandonment and so forth are entirely the gate of signlessness. For the sake of desiring to counter yearning for gain and offerings and sensual desire, one cultivates the perception of faultiness regarding various sensual desires: these seventh and ninth [obstacles] are both forms of attachment toward external objects, so they are countered by contemplating the perception of faultiness. For the sake of yearning for bodily livelihood and attachment to existence, one cultivates the perception of death: these eighth and tenth [obstacles] both give rise to attachment toward one's internal body, so the perception of death is taken as their antidote. In accordance with following false discrimination and the four kinds of sensual desire, one cultivates the perception of impurity as the first up to the contemplation of the perception of emptiness as the last: there are those who, to sever craving for beautiful color, cultivate the perception of discoloration and the perception of swelling; to sever craving for physical appearance, they cultivate the perception of being devoured, the perception of being hacked to pieces, and the perception of scattering as the antidotes; to sever craving for delicate touch, they cultivate the perception of a skeleton and the perception of a chain of bones; to counter craving for being served, they cultivate the perception of an empty corpse devoid of consciousness. Furthermore, as for 'all these from the perception of discoloration up to the contemplation of the perception of emptiness should be known to be subsumed under the perception of impurity': these contemplations of the nine perceptions are entirely within the contemplation of impurity, being differentiated and expanded into nine kinds of contemplation. Furthermore, as for '[cultivating benevolence in this manner to the utmost] up to [the stage of] all-purity, etc., up to [one] should know its characteristics': this explains the phrase in the preceding text on 'accompanied by non-interruption' where it cited benevolence and so forth as also being like this by way of general illustration.