成唯識論述記 7.29

7.29

The Commentary states: In worldly convention and in the sacred teachings, periods of mindlessness are also called 'sleep' (middha), but this is merely a metaphorical designation. This is precisely what the treatise means when it speaks of 'mindless sleep'. Because it is induced by sleep and resembles the time when sleep arises, it is also called sleep. How do we know that sleep separately exists and is not simply mindlessness? Because it is like the other hindrances (nīvaraṇa); the other hindrances are necessarily mental factors (caitasika) and therefore are not phenomena without substantial reality. Speaking of the five hindrances: first, the hindrance of sensual desire (kāmacchanda); second, the hindrance of ill-will (vyāpāda); third, the hindrance of torpor and sleep (styāna-middha); fourth, the hindrance of restlessness and remorse (auddhatya-kaukṛtya); fifth, the hindrance of doubt (vicikitsā). 'Hindrance' means covering and obscuring the mind so that wholesome states do not arise. Sensual desire for sensory objects impedes delight in leaving the household life; ill-will toward admonition for transgressions impedes awakening to correct practice. Torpor and sleep impede calming (śamatha) because they induce sinking; restlessness and remorse impede energizing (pragraha) because they induce distraction; doubt lacks decisiveness and thus impedes the state of equanimity (upekṣā). These five hindrances collectively can impede three stages: first, delight in leaving the household life; next, cultivation of correct practice; and finally, entry into correct concentration, where they impede the cultivation of calming, energizing, and equanimity, respectively. If one were to say that it is also called a hindrance merely by reason of cause and condition, and is not necessarily a mental factor, then it should be like the other entanglements (paryavasthāna), which are exclusively mental factors. There are eight kinds of entanglements: torpor, sleep, restlessness, remorse, envy (īrṣyā), stinginess (mātsarya), shamelessness (āhrīkya), and unconscionableness (anapatrāpya). They repeatedly grow strong and entangle the mind, acting as obstacles to the cultivation of wholesome factors. The first two impede calming; the next two impede energizing; envy and stinginess impede equanimity because they repeatedly disturb the mind regarding self-interest and the welfare of others within the gates of stinginess and jealousy. Impeding equanimity among the hindrances is not the same as this: that refers to the mind in concentration, where neither calming nor energizing, being impartial, is called equanimity, and doubt can impede this; here it is based on the two benefits [of self and other], where being impartial is called equanimity. Hence they do not contradict each other. Shamelessness and unconscionableness impede the cultivation of morality (śīla); one who possesses these two violates all precepts without shame, and therefore these hindrances and entanglements neither increase nor decrease.