瑜伽論記 7.208

7.208

義曰：且如貪瞋癡為所治蓋，無貪調伏等為能治，則六合取三所治即三蓋也，此乃行時，下是住時八種。若略若散，略即止相散即散亂。若下若舉，下即惛沈舉即舉相，若掉離掉即掉舉。若寂靜不寂靜，謂惡作名不寂靜善作名寂靜，又疑不寂靜決定名寂靜，又合取前能除道名寂靜，合前所治名不寂靜，此即各別有對治名淨諸蓋地，蓋即五蓋，後之十八種總相而言，非別有所治，得後六時要須得前諸蓋淨已方能入根本定。

The meaning is: for instance, lust, anger, and delusion are the hindrances to be remedied, and non-lust, subduing, etc., are the antidotes; then the six together take the three to be remedied, which are the three hindrances. This is at the time of engaging; below are the eight kinds at the time of abiding. 'Whether contracted or scattered': contracted is the mark of calming (śamatha); scattered is distraction. 'Whether depressed or uplifted': depressed is lethargy; uplifted is the mark of uplifting. 'Whether restless or free from restlessness': that is restlessness. 'Whether pacified or unpacified': remorse is called unpacified; good action is called pacified. Alternatively, doubt is unpacified; determination is called pacified. Alternatively, taking the preceding eliminating paths collectively is called pacified; taking the preceding objects to be remedied collectively is called unpacified. These individually have antidotes and are called the stage of purifying all hindrances, 'hindrances' being the five hindrances. The latter eighteen kinds, speaking in terms of general characteristics, do not individually have objects to be remedied; when attaining the latter six, one must necessarily have already purified the preceding hindrances before being able to enter fundamental absorption.