俱舍論記 21.71

21.71

「唯此於五蘊至建立為蓋」者，答。煩惱等雖有蓋義，唯此於五蘊能為勝障故。謂貪恚蓋是破戒惑，能障戒蘊。惛沈、睡眠性闇昧故，能障慧蘊。掉舉、惡作心散亂故，能障定蘊。定慧無故，於四諦疑，由疑未斷被繫縛故，能令乃至解脫、解脫知見二蘊皆不得起，故唯此五建立為蓋。問：若為障勝立為蓋者，無明何故不立蓋耶？解云：等荷擔者立諸蓋中，無明於中所荷偏重，是故不立。若立無明為一蓋者，一切煩惱所荷障皆合，比無明猶不能及，故不立在諸蓋聚中。問：若非最勝亦立蓋者，餘惑、隨惑何故不立？解云：夫蓋義者令心趣下，慢性高舉故不立蓋。蓋性遲鈍，見性捷利，不順蓋義亦不立蓋。隨煩惱中，惛、眠障慧勝，掉、悔障定勝，故別立蓋。餘隨煩惱障定障慧，非強勝故，皆不立蓋。

"Only these ... are established as hindrances": this is the answer. Although defilements and the like have the meaning of hindrances, only these serve as superior obstacles to the five aggregates [of the pure path]. That is, the hindrances of greed and ill will are defilements that break morality (śīla), and can obstruct the aggregate of morality (śīla-skandha). Because styāna and drowsiness are dark and dull by nature, they can obstruct the aggregate of wisdom (prajñā-skandha). Because auddhatya and remorse are distracted in mind, they can obstruct the aggregate of concentration (samādhi-skandha). Because concentration and wisdom are absent, one doubts the four truths; and being bound because doubt is not abandoned, it causes even the two aggregates of liberation and the knowledge and vision of liberation not to arise at all. Therefore, only these five are established as hindrances. Question: If they are established as hindrances because of being superior obstacles, why is ignorance not established as a hindrance? The explanation is: Those that bear an equal burden are established among the hindrances; among them, the burden borne by ignorance is singularly heavy, which is why it is not established [as one among them]. If ignorance were established as a single hindrance, even if the burdens of obstruction borne by all defilements were combined, they could still not equal ignorance; therefore, it is not established in the group of hindrances. Question: If those that are not the most superior are also established as hindrances, why are the remaining defilements and secondary defilements not established? The explanation is: The meaning of a hindrance is to cause the mind to sink downwards; the nature of pride is lofty elevation, so it is not established as a hindrance. The nature of a hindrance is sluggish, whereas the nature of views is swift and sharp; not conforming to the meaning of a hindrance, they too are not established as hindrances. Among the secondary defilements, styāna and drowsiness excel in obstructing wisdom, and auddhatya and remorse excel in obstructing concentration; therefore, they are separately established as hindrances. The remaining secondary defilements are not powerful and superior in obstructing concentration and wisdom; hence none of them are established as hindrances.