大乘義章 5.48

5.48

次第三門料簡離合。以何義故，貪瞋及疑獨立為蓋，餘二合乎？解有三義：一約使纏強弱分別。貪瞋及疑是其使性，覆障力強，故獨立蓋；餘是纏性，覆障力微，故合為蓋。二約生緣以辨離合。此生因緣，《成實》所云；《毘婆沙》中說之為食，煩惱因緣資生煩惱，故曰食矣。其狀如何？貪瞋及疑，生因緣別，故別立蓋。何者別緣？《毘婆沙》云「貪用淨想以之為食，謂色是淨便生食染。瞋用害想以之為食，以於眾生生怨害想故生瞋恚。疑用世法猶豫之想以之為食，以於世事猶豫不了故生疑心。睡之與眠，生因緣同，故合立蓋。」何者生緣？緣別有五，如《成實》說：一單致利，所謂好樂睡眠之病，《毘婆沙》中說為睡夢。二者愁憂，心不善樂，《毘婆沙》中說為愁憤。三者頻申，《毘婆沙》中說為欠呿。四飲食不調，《毘婆沙》中名食不消。五心退沒，所為癈息，《毘婆沙》中名為心悶。掉之與悔，生因緣同，故合立蓋。何者生緣？緣別有四：一親黑覺，《毘婆沙》中名念親屬。二國立覺，《毘婆沙》中名念國土。三不死覺，《毘婆沙》中名念不死。四念所更喜樂之事。約緣如是。三約對治以辨離合。如《毘婆沙》說，貪嗔及疑，對治各別，故別立蓋。貪用不淨觀而為對治，嗔用慈觀而為對治，癡因緣觀而對治。睡之與眠，對治同故，合為一蓋，所謂智慧。掉之與悔，對治同故，合為一蓋，所謂禪定。離合如是。

Next, the third section examines their separation and combination. For what reason are greed, ill will, and doubt established individually as hindrances, while the other two are combined? The explanation has three meanings: First, they are distinguished according to the strength and weakness of the latent dispositions (anuśaya) and active entanglements (paryavasthāna). Greed, ill will, and doubt have the nature of latent dispositions, and their power of obscuration is strong; therefore, they are individually established as hindrances. The others have the nature of entanglements, and their power of obscuration is weak; therefore, they are combined as hindrances. Second, their separation and combination are distinguished according to the conditions of their arising. These causes and conditions of arising are spoken of in the Tattvasiddhi; in the Vibhāṣā they are called nutriment (āhāra), for the causes and conditions of defilements foster and produce defilements, hence they are called nutriment. What are their forms? Greed, ill will, and doubt have distinct causes and conditions of arising; therefore, they are separately established as hindrances. What are these distinct conditions? The Vibhāṣā states: "Greed uses the conception of purity as its nutriment; that is, taking form to be pure, it then gives rise to feeding and defilement. Ill will uses the conception of malice as its nutriment; because it produces conceptions of resentment and harm toward sentient beings, it gives rise to hatred. Doubt uses conceptions of hesitation regarding worldly phenomena as its nutriment; because it hesitates and lacks clear understanding regarding worldly matters, it gives rise to a doubting mind. Sloth and torpor have the same causes and conditions of arising; therefore, they are combined and established as one hindrance." What are their conditions of arising? The conditions are distinctively five, as stated in the Tattvasiddhi: first, drowsiness (tandrī), that is, the ailment of being fond of sleep, which the Vibhāṣā calls sleep and dreaming; second, sorrow and distress, where the mind takes no wholesome pleasure, which the Vibhāṣā calls grief and resentment; third, stretching and yawning, which the Vibhāṣā calls gaping; fourth, unwholesome eating and drinking, which the Vibhāṣā calls indigestion; fifth, mental sinking and despondency, where undertakings are abandoned, which the Vibhāṣā calls mental torpor. Restlessness and remorse have the same causes and conditions of arising; therefore, they are combined and established as one hindrance. What are their conditions of arising? The conditions are distinctively four: first, thoughts of relatives, which the Vibhāṣā calls recollecting relatives; second, thoughts of regions, which the Vibhāṣā calls recollecting territories; third, thoughts of not dying, which the Vibhāṣā calls recollecting deathlessness; fourth, recollecting matters of joy and pleasure that one has experienced. Thus it is according to the conditions. Third, their separation and combination are distinguished according to their antidotes. As the Vibhāṣā says, greed, ill will, and doubt each have distinct antidotes; therefore, they are separately established as hindrances. Greed takes contemplation of the impure as its antidote, ill will takes contemplation of benevolence as its antidote, and delusion takes contemplation of causes and conditions as its antidote. Because sloth and torpor have the same antidote, they are combined into one hindrance, namely, wisdom. Because restlessness and remorse have the same antidote, they are combined into one hindrance, namely, meditative concentration (dhyāna). Such is their separation and combination.