大乘義章 5.43

5.43

次約使纏而為分別。使謂十使，五見及疑、貪、嗔、癡、慢。是其十也。纏謂十纏，無慚、無愧、睡、悔、慳、嫉、掉、昏、忿及覆，是其十也。義如後解。蓋體七中，貪嗔及疑是使煩惱，餘四是纏。問曰：何故使纏之中偏說此七以為五蓋，餘者不論？《毘婆沙》中，一論師云：此是世尊有餘之說，為受化者故作此論。瞿沙釋云：此五能障眾生聖道及道方便，為是偏說。又此五種，因果俱障，為是偏說。因時障者，此五煩惱一一現時，則不得生有漏善心及不隱沒無記之心，何況聖道及道方便。果時障者，五蓋之果生惡趣中，則障一切諸善功德。以此過重，是故偏說。又《成實》云「此之五種，障定力強，為是偏說。」貪嗔二種，染污故障。睡之與眠，昏沈故障。掉之與悔，動亂故障。疑心猶豫，敗善妨行，所以是障。問曰：使中五見煩惱何故非蓋？《毘婆沙》云「蓋能滅慧。五見是慧，不可以慧還滅於慧，為是不說。又見妄執，翻違聖慧，非事緣動，障定力微，為是不說。」何故慢使不說為蓋？《毘婆沙》云「所言蓋者，覆沒於心。慢令心高，覆沒不顯，為是不說。又復慢使，恃己所長欺陵於物。有慢心者，不妨為勝而求善法。行有此義，故不說蓋。」何故癡使不說為蓋？《毘婆沙》云「覆是蓋義。貪嗔等五覆障用等，為是宣說。無明覆障勢用偏多，非五伴類，故於五中不說無明。又復無明最為深重，非五流類，為是不說，如謗法罪不入五逆。又復無明性少分別，障定義微，為是不說。又復無明微細難覺，聖慧方遣。定中常行，非定所治，為是不說。」問曰：纏中無慚無愧，以何義故不說為是蓋？此過麁現，修戒所防，非定親斷，為是不說。又無慚無愧，是不善地中通有，非別所治，是以不說。慳之與嫉，何不說蓋？彼違利他，不防自善，所以不說。忿之與覆，何故非蓋？忿義從嗔、覆義從貪，故不別說（此二門竟）。

Next, distinguishing them in terms of latencies and entanglements. 'Latencies' refers to the ten latencies: the five views, doubt, greed, anger, delusion, and pride; these are the ten. 'Entanglements' refers to the ten entanglements: lack of shame, lack of conscience, sleep, remorse, stinginess, jealousy, restlessness, torpor, wrath, and concealment; these are the ten. Their meanings are explained later. Among the seven essences of the hindrances, greed, anger, and doubt are latency afflictions, while the remaining four are entanglements. Question: Why, from among the latencies and entanglements, are specifically these seven spoken of as the five hindrances, while the others are not discussed? In the Vibhāṣā, one treatise master says: This is an incomplete teaching of the World-Honoured One, delivered in this manner for the sake of those being converted. Ghoṣa explains: Because these five can obstruct sentient beings' noble path and the expedients for the path, they are specifically spoken of. Furthermore, because these five obstruct both cause and effect, they are specifically spoken of. As for obstructing at the time of the cause: when each one of these five afflictions arises at present, tainted wholesome minds and unobscured-indeterminate minds cannot arise, not to mention the noble path and the expedients for the path. As for obstructing at the time of the fruit: the fruit of the five hindrances is birth in the evil destinies, which then obstructs all wholesome virtues. Because their faults are so heavy, they are specifically spoken of. Furthermore, the Tattvasiddhi states: 'Because these five have a strong power to obstruct samādhi, they are specifically spoken of.' The two of greed and anger are obstructions because of defilement. Torpor and sleep are obstructions because of dull depression. Restlessness and remorse are obstructions because of turbulence and distraction. A doubting mind wavers, ruining goodness and hindering practice; therefore it is an obstruction. Question: Why are the five view-afflictions among the latencies not hindrances? The Vibhāṣā states: 'A hindrance can extinguish wisdom. The five views are wisdom, and one cannot use wisdom to extinguish wisdom in turn; for this reason they are not spoken of. Furthermore, the erroneous attachments of views directly contravene noble wisdom, rather than being agitation conditioned by external matters; their power to obstruct samādhi is weak, and for this reason they are not spoken of.' Why is the pride-latency not spoken of as a hindrance? The Vibhāṣā states: 'What is called a hindrance submerges the mind. Pride causes the mind to be exalted; its submerging is not evident, and for this reason it is not spoken of. Furthermore, the pride-latency relies on one's own strengths to bully and demean others; one who has a prideful mind is not prevented from seeking wholesome dharmas for the sake of superiority. Because practice has this aspect, it is not spoken of as a hindrance.' Why is the delusion-latency not spoken of as a hindrance? The Vibhāṣā states: 'Covering is the meaning of hindrance. The five, greed, anger, and so forth, have equal functional capacity in covering and obstructing; for this reason they are proclaimed. Ignorance's capacity in covering and obstructing is exceptionally predominant, and it is not of the same cohort as the five; hence ignorance is not spoken of among the five. Furthermore, ignorance is the most profound and heavy, not of the same category as the five, and for this reason it is not spoken of—just as the sin of slandering the Dharma does not enter the five heinous sins. Furthermore, the nature of ignorance has little discrimination; its power to obstruct samādhi is weak, and for this reason it is not spoken of. Furthermore, ignorance is subtle and difficult to perceive, dispatched only by noble wisdom. It operates constantly even in samādhi, and is not what is remedied by samādhi; for this reason it is not spoken of.' Question: For what reason are lack of shame and lack of conscience among the entanglements not spoken of as hindrances? Their fault is coarse and manifest, guarded against by the cultivation of precepts, and not directly severed by samādhi; for this reason they are not spoken of. Furthermore, lack of shame and lack of conscience are commonly present in all unwholesome stages and are not distinct remedies; hence they are not spoken of. Why are stinginess and jealousy not spoken of as hindrances? They contravene benefiting others, but do not prevent one's own wholesomeness; therefore they are not spoken of. Why are wrath and concealment not hindrances? The meaning of wrath derives from anger, and the meaning of concealment derives from greed; hence they are not spoken of separately (this finishes the second gateway).