[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.43 # 華嚴經內章門等雜孔目章 2.43 華嚴經內章門等雜孔目章 2.43 - **Language:** Classical Chinese ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1870.2.43) 蓋義者，覆障行心，名之為蓋。蓋有五種：一名貪欲、二名瞋恚、三名睡眠、四名掉悔、五為疑。蓋有四義：一是障義，能障七覺華故；二是破壞義，能破世及出世道故；三名隨義；四名臥義，長寢生死故。初二正蓋義，後三助釋。又現在五蓋亦蓋亦覆，去來五蓋是蓋非覆。妨道名蓋，不障現起，故不名覆。問：諸煩惱法，菩薩用眾生煩惱作自煩惱，自煩惱作眾生煩惱。此義云何？答：若小乘及初教則不得迴轉。若終教始終，雖理是正，用理自在，仍於教事不得自在，由教事不具故。依圓教宗中即得互轉，由得理事自在具足故。餘可準知。 > Regarding the meaning of hindrance (āvaraṇa/nīvaraṇa): concealing and obstructing the practicing mind is called a hindrance. There are five kinds of hindrances: first is desire; second is ill will; third is sleep and drowsiness; fourth is restlessness and regret; fifth is doubt. A hindrance has four meanings: first is the meaning of obstruction, because it can obstruct the flowers of the seven limbs of awakening; second is the meaning of destruction, because it can destroy the mundane and supramundane paths; third is the meaning of following along; fourth is the meaning of lying down, because one sleeps long in saṃsāra. The first two are the primary meanings of hindrance, and the latter two assist in the explanation. Furthermore, the present five hindrances are both hindrances and coverings; the past and future five hindrances are hindrances but not coverings. Hindering the path is called a hindrance; not obstructing active arising in the present, they are therefore not called coverings. Question: Regarding all defiled dharmas, the bodhisattva uses the defilements of sentient beings as his own defilements, and his own defilements as those of sentient beings. What is the meaning of this? Answer: In the Hīnayāna and the initial teaching, reversal is not possible. In the beginning and end of the final teaching, although the principle is correct and one is free in applying the principle, one still does not attain freedom regarding teaching and phenomena, because teaching and phenomena are not complete. In the doctrine of the perfect teaching, they can be mutually reversed, because one fully possesses freedom in principle and phenomena. The rest should be understood accordingly. > — English (machine translation) (machine translation) - [Previous: 2.42](https://indike.org/pramana/in.bauddha.taisho.1870.2.42) - [Next: 2.44](https://indike.org/pramana/in.bauddha.taisho.1870.2.44) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.43](https://indike.org/pramana/in.bauddha.taisho.1870.2.43) · Pramāṇa