大乘義章 10.19

10.19

次辨對治。於中有三：一約業煩惱使性辨治，戒防業非、定除起惑、慧斷使性。二對五蓋辨治，如《成實》說，貪嗔二蓋能發惡業障於戒品，戒能治之；掉悔障定，定能治之。掉睡眠障慧，慧能治之。疑返障三品，三學返治。三對六弊以辨對治，慳貪破戒、瞋恚懈怠能障於戒，戒能治之。亂意障定，定能治之。愚癡障慧，慧能治之。三學之義辨之略爾。

Next is to explain the antidotes. In this, there are three points: first, explaining the antidotes in relation to karma, defilement, and latent tendencies (anuśaya): morality guards against karmic wrongs, samādhi eliminates active defilements, and prajñā severs the latent tendencies. Second, explaining the antidotes in relation to the five hindrances: as the Tattvasiddhi says, the two hindrances of greed and anger can generate evil karma and obstruct morality, and morality can counter them; restlessness and remorse obstruct samādhi, and samādhi can counter them; torpor and drowsiness obstruct prajñā, and prajñā can counter them; doubt in turn obstructs all three categories, and the three trainings conversely counter it. Third, explaining the antidotes in relation to the six flaws: stinginess, breaking precepts, anger, and indolence can obstruct morality, and morality can counter them; a scattered mind obstructs samādhi, and samādhi can counter them; delusion obstructs prajñā, and prajñā can counter it. The meaning of the three trainings is briefly explained thus.