俱舍論記 21.72

21.72

「若作如是至怖畏掉悔」者，論主破前說一切有部師解。若作如是解釋經意，掉、悔理應在惛、眠前說，以必依定方有慧生故。此顯所障先定後慧，定障亦應先慧障故。此顯能障前後次第，依如是理。經部師言：此五蓋中惛、眠障定，由此惛、眠性沈下故，定不得生。掉、悔障慧，由此掉、悔數散動故，慧不得生。由此經言：修等持者怖畏惛、眠。故知障定。修擇法者怖畏掉、悔。故知障慧。

"If one interprets it in this way ... dread auddhatya and remorse": the author of the treatise refutes the preceding explanation by the Sarvāstivāda masters. If one interprets the intention of the sūtra in this way, auddhatya and remorse should logically be spoken of before styāna and drowsiness, because wisdom can arise only by relying on concentration. This shows that among what is obstructed, concentration comes first and wisdom comes after, so the obstruction to concentration should also precede the obstruction to wisdom. This shows the sequential order of what can obstruct. Relying on such reasoning, the Sautrāntika masters say: Among these five hindrances, styāna and drowsiness obstruct concentration; because this styāna and drowsiness sink downward by nature, concentration cannot arise. Auddhatya and remorse obstruct wisdom; because this auddhatya and remorse frequently disperse and agitate, wisdom cannot arise. Hence the sūtra states: 'Those who cultivate samādhi dread styāna and drowsiness'—thus we know they obstruct concentration; 'those who cultivate the analysis of dharmas (dharma-pravicaya) dread auddhatya and remorse'—thus we know they obstruct wisdom.