俱舍論疏 21.81

21.81

論「掉悔雖二至二合為一」，釋掉、悔三事同，并總結也。如文可解。《正理》答此問云「欲貪蓋食謂可愛相，此蓋對治謂不淨想。瞋恚蓋食謂可憎相，此蓋對治謂慈善根。疑蓋食謂三世，如契經說『於過去世生如是疑』，乃至廣說。此蓋對治，謂若有能如實觀察緣性緣起。」餘二蓋食等，如《俱舍》說。又云「或貪、瞋、疑是滿煩惱，一一能荷一覆蓋用。惛、眠、掉、悔非滿煩惱，二合方荷一覆蓋用。」此同《婆沙》等擔義是蓋義。

The treatise says, "Although restlessness and regret are two […] the two are combined into one," explaining that the three factors of restlessness and regret are the same, and summarizing. It can be understood according to the text. The Nyāyānusāra answers this question, saying: "The nutriment of the hindrance of sensual desire (kāmacchanda) is the agreeable sign (śubha-nimitta); the antidote to this hindrance is the contemplation of impurity (aśubha-saṃjñā). The nutriment of the hindrance of ill-will (vyāpāda) is the repulsive sign (pratigha-nimitta); the antidote to this hindrance is the wholesome root of benevolence (maitrī). The nutriment of the hindrance of skepticism is the three times, as a sūtra says: 'One generates such skepticism regarding the past,' up to the detailed explanation. The antidote to this hindrance is when one is able to realistically contemplate conditionality and dependent origination (pratītyasamutpāda)." The nutriments and so forth of the remaining two hindrances are as explained in the Kośa. It also states: "Alternatively, desire, ill-will, and skepticism are full afflictions (pūrṇa-kleśa); each individually is able to carry the function of a single covering. Lethargy, drowsiness, restlessness, and regret are not full afflictions; only when the two are combined can they carry the function of a single covering." This accords with the Vibhāṣā and others in that the meaning of a burden (bhāra) is the meaning of a hindrance.