瑜伽師地論略纂 7.116

7.116

七支中第五、修習對除，即四處中第三、修習瑜伽。文分為四：初、問總標；次、隨別釋；三、以修對除，即修瑜伽；四、結廣教，不過不增。　隨別釋中有三：初、解三位十種修習；第二、「又不淨想略有二種」下，遂前難解；第三、「又正方便修諸想者，有能斷滅所治諸欲」下，釋多所作修習對治。初文有二：初列三位、後釋十種修。　明十修中，文有三：　初、明不淨、無常二想；二、「又出家者四種所作」下，明無常、苦等四想；三、「又於遠離閑居」下，明光明等四想。　其所對除十種者：一、在家有婬欲貪及受用愛；二、出家已，為尋思擾動，不生喜樂。為除婬貪，修不淨想；為除受用愛及不生喜樂，修無常想。顯無常想通在家、出家二位修習，以二能除，除二所除，故言通隨次；非以在家、出家為二，名隨次第。

The fifth among the seven factors, cultivating the antidotes, is the third among the four grounds, cultivating yoga. The text is divided into four: first, questioning and general indication; second, specific explanation following along; third, showing that cultivating the antidotes is precisely cultivating yoga; fourth, concluding the expanded teachings without excess or increase. Within the specific explanation there are three: first, explaining the ten kinds of cultivation in the three stages; second, from “furthermore, the notion of impurity briefly has two kinds” downwards, resolving preceding difficulties; third, from “furthermore, for those who cultivate the notions with proper expedients, there are those capable of severing the desires to be counteracted” downwards, explaining cultivation of the antidotes that perform much. The first text has two: first, listing the three stages; then, explaining the ten cultivations. In clarifying the ten cultivations, the text has three: first, clarifying the two notions of impurity and impermanence; second, from “furthermore, the four duties of the renunciant” downwards, clarifying the four notions of impermanence, suffering, and so on; third, from “furthermore, in solitary dwelling of seclusion” downwards, clarifying the four notions of light and so on. As for the ten kinds to be counteracted: first, in household life there is lustful desire and craving for sensory enjoyments; second, having gone forth, being disturbed by reflections, joy and pleasure do not arise. To eliminate lust, one cultivates the notion of impurity; to eliminate craving for sensory enjoyments and the non-arising of joy and pleasure, one cultivates the notion of impermanence. This shows that the notion of impermanence applies generally to cultivation in both the household and monastic stages; since two [antidotes] that can eliminate remove two [defilements] to be eliminated, it is said to apply sequentially, not that household and monastic life being two constitutes the sequence.