大乘義章 5.50

5.50

次第五門對行辨蓋。義有通別，三門顯之。其一義者，別約三學以辨五蓋，如《毘婆沙》及《成實》說，貪嗔二蓋能發惡業，障戒義強，偏覆戒品。掉悔動亂，定障義強，偏覆定品。睡眠昏沈，障慧義強，偏覆慧品。疑心敗善，妨於正行，通覆三品。其第二門別約止觀以別五蓋。如彼《深密解脫經》說「掉悔動亂，障定義強，偏覆止行。睡眠及疑，心無決了，障慧義強，偏覆觀行。貪嗔穢濁，通覆止觀。」其第三門通望諸行以辨其蓋。此五煩惱，通障諸行，以障通故。《毘婆沙》云「有此蓋者，尚不能生有漏善法，何況聖道及道方便。」龍樹宣說斷除五蓋得初禪等。《地論》宣說斷除五蓋得四無量。五蓋如是。

Next, the fifth section clarifies the hindrances in relation to practices. The meaning has general and specific aspects, demonstrated through three sections. The first meaning specifically distinguishes the five hindrances according to the three trainings. As stated in the Vibhāṣā and the Tattvasiddhi, the two hindrances of greed and ill will can generate unwholesome karma and strongly obstruct morality; they predominantly obscure the aggregate of morality. The agitation of restlessness and remorse strongly obstructs concentration; they predominantly obscure the aggregate of concentration. The dullness and torpor of sleep and drowsiness strongly obstruct wisdom; they predominantly obscure the aggregate of wisdom. A doubting mind ruins wholesome roots and hinders correct practice; it generally obscures all three aggregates. The second section specifically distinguishes the five hindrances according to calming and insight (śamatha and vipaśyanā). As that Saṃdhinirmocana-sūtra says: "The agitation of restlessness and remorse strongly obstructs concentration; they predominantly obscure the practice of calming. Sleep, drowsiness, and doubt leave the mind without decisive clarity and strongly obstruct wisdom; they predominantly obscure the practice of insight. The defilement and turbidness of greed and ill will generally obscure both calming and insight." The third section distinguishes the hindrances by looking generally across all practices. These five defilements generally obstruct all practices because their obstruction is general. The Vibhāṣā says: "One who possesses these hindrances cannot even produce sāsrava wholesome dharmas, let alone the noble path and the expedients of the path." Nāgārjuna explained that by severing the five hindrances one attains the first dhyāna and so forth. The Daśabhūmika-śāstra explained that by severing the five hindrances one attains the four immeasurables. Such are the five hindrances.