俱舍論疏 21.83

21.83

論「唯此於五至建立為蓋」，答也。《正理論》「問云：此五名蓋，其義云何？謂決定能覆障聖道、聖道加行，故立蓋名。若爾，所應諸煩惱等皆得名蓋，一切皆能覆障聖道及加行故。如世尊告諸苾芻言：『若為一法所覆障者，則不能了眼是無常，一法謂貪。』乃至廣說。一一別說如〈雜事〉中。何故世尊說蓋唯五？理實應爾。然佛世尊於立蓋門唯說五者，唯此於五蘊能為勝障故。」准上問答釋蓋名，應言能覆障聖道及加行名蓋，或覆五蘊故名蓋也。

The treatise answers, "Only these [act] against the five […] are established as hindrances." The Nyāyānusāra asks: "These five are called hindrances; what is the meaning of this? They are established with the name 'hindrance' because they definitely cover and obstruct the noble path and the preparatory application (prayoga) for the noble path. If so, then all afflictions and so forth ought to receive the name 'hindrance', because they all are able to cover and obstruct the noble path and its preparatory application. As the World-Honoured One addressed the monks: 'If one is covered and obstructed by a single dharma, one cannot understand that the eye is impermanent; the single dharma is greed,' and so on in detail, each being explained individually as in the Saṃyuktavastu. Why did the World-Honoured One teach that there are only five hindrances? In principle this should indeed be so. However, when establishing the category of hindrances, the Buddha, the World-Honoured One, taught only five because only these constitute superior obstructions against the five skandhas." Following the question and answer above to explain the name "hindrance", one should say that being able to cover and obstruct the noble path and its preparatory application is called a hindrance, or that covering the five skandhas is called a hindrance.