大乘義章 5.41

5.41

第一釋名。言五蓋者，一貪欲、二瞋恚、三睡眠、四掉悔、五疑。於外五欲，染愛名貪，忿怒曰瞋。言睡眠者，論釋不同。依如《毘曇》，一切煩惱睡著境界，不能堪忍，名之為睡。身心昏昧，略緣境界，說之為眠。五識無用，名身昏昧。意識沈沒，名心昏昧。昏心少不知能廣緣一切境界，故曰略緣。若依《成實》，心重欲眠說之為睡，攝心離覺目之為眠。言掉悔者，躁動名掉。於所作事，追戀稱悔。於法猶豫，說以為疑。此五何故說之為蓋？論解有四：一是障義、二破壞義、三是墮義、四是臥義。言障義者，論自為喻，譬如小樹大樹所覆，不生華果。眾生如是，欲界心樹為煩惱覆，不能生於覺意之華及沙門果，故名為障。言破壞者，此五能破世及出世一切善法，故曰破壞。所言墮者，此五令人顛墮三塗，墮落生死，故名為墮。所言臥者，此五令人轉迴三趣，長寢生死，故名為臥。四中初障正是蓋義，破等三種傍論其過。問曰：蓋覆為異？通釋是一，其猶眼目，於中別分，義有左右。如《毘婆沙》四句辨之：一蓋而非覆，所謂過去未來五蓋。是義云何？蓋是障義，有處無道，斯名為障。過未煩惱成就之處，必無聖道，故得名蓋。論其覆者，現起煩惱，覆蔽人心，令不惺悟，故得名覆。過未煩惱成而不行，現起心處無此覆蔽，不妨念善樂求淨法，故不名覆。二者是覆不名為蓋，除五蓋外，諸餘煩惱現行者是。謂欲界中見慢無明，及上二界一切煩惱，此等非蓋。在後別解。三亦蓋亦覆，五蓋煩惱現行者是。四非蓋非覆，謂欲界中見慢無明，及上二界一切煩惱。過未者是非五蓋收，故不名蓋。不覆現心，故不名覆。名義如是。

First, explaining the names. As for the 'five hindrances', they are: first, sensual desire; second, ill will; third, torpor-and-sleep; fourth, restlessness-and-remorse; fifth, doubt. Attachment and craving directed toward external five desires is called greed; wrath is called anger. As for 'torpor-and-sleep', the treatises explain them differently. According to the Abhidharma, when all afflictions drowsily cling to cognitive objects and cannot endure them, this is called 'torpor'. When body and mind are dim and dark, apprehending cognitive objects in a contracted manner, this is called 'sleep'. The five consciousnesses being inactive is called the body being dim and dark. The mental consciousness sinking is called the mind being dim and dark. Because a dim mind has little awareness and cannot broadly apprehend all cognitive objects, it is said to 'contractedly apprehend'. According to the Tattvasiddhi, when the mind is heavy and inclined to sleep, this is called 'torpor'; when the mind is gathered in and departs from sensory apprehension, this is termed 'sleep'. As for 'restlessness-and-remorse', agitated movement is called 'restlessness'. Harboring retrospective regret over deeds already done is termed 'remorse'. Wavering with respect to dharmas is spoken of as 'doubt'. Why are these five spoken of as 'hindrances'? Treatises explain this with four meanings: first, the meaning of obstructing; second, the meaning of destroying; third, the meaning of causing to fall; fourth, the meaning of lying down. As for the meaning of obstructing, the treatise itself provides a simile: just as a small tree overshadowed by a large tree does not produce flowers or fruit, so it is with sentient beings: the mind-tree of the desire realm is overshadowed by afflictions and cannot produce the flowers of the factors of awakening or the fruits of the śramaṇa; hence it is called an 'obstruction'. As for destroying, these five are capable of destroying all mundane and supramundane wholesome dharmas; hence they are said to 'destroy'. As for causing to fall, these five cause people to tumble and fall into the three miserable destinies and to fall into birth-and-death; hence they are called 'falling'. As for lying down, these five cause people to revolve in the three destinies and long slumber in birth-and-death; hence they are called 'lying down'. Among these four, the first, 'obstructing', is precisely the primary meaning of hindrance; the other three, such as destroying, discuss its faults secondarily. Question: Are 'hindrance' and 'covering' different? In a general explanation they are one, like 'eye' and 'sight'; yet distinguishing them specifically, their meanings have differing aspects. As the Vibhāṣā analyzes with four propositions: First, being a hindrance and not a covering: namely, the five hindrances of the past and the future. What is the meaning of this? 'Hindrance' has the meaning of obstruction; where there is [defilement], there is no path—this is called an obstruction. Where past and future afflictions are possessed, there is definitely no noble path, and therefore they obtain the name 'hindrance'. Discussing 'covering': currently arising afflictions screen and darken a person's mind, causing it not to be lucid and aware; therefore they obtain the name 'covering'. Since past and future afflictions are possessed but not currently active, at the locus of the currently arising mind there is no such screening and darkening, which does not impede mindfulness of the wholesome and delightful seeking of pure dharmas; therefore they are not called 'coverings'. Second, being a covering and not being called a hindrance: all other currently active afflictions, excluding the five hindrances, are such. That is to say, views, pride, and ignorance in the desire realm, as well as all afflictions of the upper two realms—these are not hindrances. They are explained separately below. Third, being both a hindrance and a covering: the five hindrances when currently active are such. Fourth, being neither a hindrance nor a covering: namely, views, pride, and ignorance in the desire realm, as well as all afflictions in the upper two realms, when they are of the past and future. Because they are not subsumed under the five hindrances, they are not called hindrances; because they do not cover the present mind, they are not called coverings. Such are the names and meanings.