俱舍論頌疏論本 21.64

21.64

釋曰：上兩句明蓋，下兩句廢立。蓋五唯在欲者，佛說蓋有五：一欲貪、二瞋恚、三昏眠、四掉悔、五疑。然此五蓋唯在欲界，以契經說如是五種純是圓滿不善聚故，上界無不善，故知唯在欲。問：「何緣昏、眠二法及掉、悔二法合為一蓋？」答：「頌言『食治用同故。』雖二立一蓋，食謂所食，治謂能治，即非是食也。言食同者，且昏眠蓋同有五食：一𧄼瞢、二不樂、三嚬呻、四食不平等性即過度飽也、五心昧劣性即因疲勞生也。言治同者，此二非食，謂光明想。言用同者，此二俱能令心沈昧。掉、悔二蓋言食同者，謂四種法：一親里尋、二國土尋、三不死尋、四隨念昔尋，隨所經事憶念尋求也。言治同者，此二非食，謂奢摩他。言用同者，此二能令心不寂靜。」問：「諸煩惱等皆有蓋義，何緣世尊唯說此五？」答：「頌言障蘊故唯五，謂貪、恚蓋能障戒蘊，昏、眠能障慧蘊，掉悔能障定蘊。定慧無故，於四諦疑，疑故能障解脫蘊及解脫知見蘊皆不得起，故唯此五建立為蓋。」依經部釋：昏、眠障定，掉悔障慧，定障理應先慧障故。

Explanation: The upper two lines explain the hindrances; the lower two lines explain their rejection and establishment. As for 'The five hindrances exist only in desire', the Buddha said there are five hindrances: first, sensual desire; second, ill will; third, torpor-and-sleep; fourth, restlessness-and-regret; fifth, doubt. However, these five hindrances exist only in the desire realm, because the sūtra states that these five are entirely a complete accumulation of the unwholesome; and since there is nothing unwholesome in the higher realms, we know they exist only in desire. Question: 'For what reason are the two factors of torpor and sleep, and the two factors of restlessness and regret, each combined into a single hindrance?' Answer: 'The verse says, "because their nutriment, antidote, and function are the same; although two [pairs are joined], one hindrance is established [for each pair]". "Nutriment" refers to what nourishes them; "antidote" refers to what counteracts them, which is non-nutriment. In saying their nutriment is the same: first, the hindrance of torpor-and-sleep has five common nutriments: 1. sluggishness, 2. discontent, 3. yawning, 4. irregularity in food (that is, overeating), 5. dullness and feebleness of mind (arising from exhaustion). In saying their antidote is the same: the non-nutriment for these two is the perception of light. In saying their function is the same: both can cause the mind to sink into dullness. In saying the nutriment for the two hindrances of restlessness and regret is the same, this refers to four kinds of factors: 1. thoughts of relatives, 2. thoughts of one's homeland, 3. thoughts of not dying, 4. thoughts recalling past experiences (recollecting and seeking after things one has undergone). In saying their antidote is the same: the non-nutriment for these two is śamatha. In saying their function is the same: both can cause the mind not to be tranquil.' Question: 'All afflictions and so forth possess the meaning of a hindrance; for what reason did the World-Honoured One teach only these five?' Answer: 'The verse says "because they obstruct the aggregates, there are only five". That is, the hindrances of sensual desire and ill will can obstruct the aggregate of morality; torpor-and-sleep can obstruct the aggregate of wisdom; restlessness-and-regret can obstruct the aggregate of concentration. Because concentration and wisdom are absent, one doubts the four truths; because of doubt, one obstructs the aggregate of liberation and the aggregate of the knowledge and vision of liberation so that neither can arise. Therefore, only these five are established as hindrances.' According to the Sautrāntika explanation: torpor-and-sleep obstruct concentration, and restlessness-and-regret obstruct wisdom, because in principle an obstacle to concentration should precede an obstacle to wisdom.