瑜伽師地論略纂 8.145

8.145

論云「依淨蓋」等者，此中解住時十四心：未得定無間道，住加行道中，名淨蓋地，起八種心；依定無間道斷煩惱結，起彼六心。　問曰：何故前八名淨蓋，是定加行，非無間；後六是淨或，一定一無間道？義曰：且如貪瞋癡為所治蓋，無貪調伏等為能治，即六合取三，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，掉即掉舉。若寂靜、若不寂靜，謂惡作名不寂靜，善作名寂靜；又疑不寂靜，決定名寂靜；又合取前能治道名寂靜，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。　若爾，所治、能治要須同時，何故蓋為加行道，定為無間道？義曰：且如前能治寂靜道等，若加行道，諸蓋伏，非永斷。又前能治伏時，為加行道，所治滅與無間道同時為無間道所斷，要所治滅，能治生故。

Regarding the treatise saying, "based on purifying the hindrances," and so forth: here, it explains the fourteen minds at the time of abiding. Before obtaining the uninterrupted path (ānantarya-mārga) of absorption (samādhi), one abides in the preparatory path (prayoga-mārga), which is called the stage of purifying hindrances, and arouses eight kinds of minds; based on the uninterrupted path of absorption, one severs the fetters of defilement (saṃyojana) and arouses those six minds. Question: Why are the first eight called 'purifying hindrances' and are the preparation for absorption rather than the uninterrupted path, whereas the latter six purify defilements, constituting both an absorption and an uninterrupted path? The meaning is: taking lust, hatred, and delusion as the hindrances to be counteracted, and non-lust, taming, and so on as the counteragents—this takes three by combining the six, and what is counteracted is precisely three hindrances. This is at the time of moving. Below are the eight kinds at the time of abiding: 'concise or scattered'—concise is the mark of calming (śamatha), while scattered is distraction; 'depressed or uplifted'—depressed is torpor (styāna), while uplifted is the mark of uplifting; 'restless or free from restlessness'—restless is agitation (auddhatya); 'quiescent or not quiescent'—wrong deeds are called not quiescent, and good deeds are called quiescent; again, doubt is not quiescent, while decisive certainty is called quiescent; again, collectively taking the former counteracting paths is called quiescent, and collectively taking the former objects to be counteracted is called not quiescent. These each have distinct counteragents, hence it is called the stage of purifying the various hindrances; 'hindrances' refers to the five hindrances. As for the latter eighteen kinds, speaking in terms of general characteristics, they do not have distinct objects to be counteracted; when attaining the latter six, one must necessarily first attain the purification of the former hindrances before being able to enter the fundamental absorption (maula-samādhi). If so, the counteragent and what is counteracted must necessarily be simultaneous; why then are the hindrances [treated in] the preparatory path, while absorption is the uninterrupted path? The meaning is: taking, for instance, the former counteracting path of quiescence and so on, if it is the preparatory path, the hindrances are suppressed but not eternally severed. Furthermore, when the former counteragent suppresses them, it is the preparatory path; the cessation of what is counteracted is simultaneous with the uninterrupted path and is severed by the uninterrupted path, because the counteragent must arise precisely when what is counteracted ceases.