華嚴經內章門等雜孔目章 2.43

2.43

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.