摩訶止觀 4.161

4.161

答：解者不同。或云：「無知是正障。」何者？禪是門戶詮次之法，知無知相乖故，疑、眠蓋是也。或言：「散動是正障。」何者？定散相乖故，掉悔是也。或言：「貪瞋是正障。」何者？禪是柔軟善法，剛柔相乖故，貪瞋是也。如是等，各據不同。今釋不然，五蓋通是障，而隨行者強弱。若人貪欲蓋多，此蓋是正障，餘者是傍。四蓋亦爾。譬如四大，通皆是病，未必俱發；隨其動者，正能殺人。蓋亦應爾，先治於強，弱者自去，禪定得發（云云）。

Answer: Commentators differ. Some say: 'Ignorance is the primary obstacle.' Why? Dhyāna is a practice of ordered progression through gates; knowing and ignorance are contrary to each other; such are the hindrances of doubt and sleep. Some say: 'Scattered movement is the primary obstacle.' Why? Concentration and scattering are contrary to each other; such is restlessness and remorse. Some say: 'Desire and ill will are the primary obstacles.' Why? Dhyāna is a pliant wholesome dharma, and hard and soft are contrary to each other; such are desire and ill will. Such views each rely on different bases. The present explanation is not like this: the five hindrances are all universally obstacles, but they depend on the practitioner's strengths and weaknesses. If a person has an abundance of the hindrance of sensual desire, this hindrance is the primary obstacle, while the others are secondary. The other four hindrances are also like this. For instance, the four elements are all universally causes of illness, but they do not necessarily flare up together; whichever is agitated is specifically capable of killing a person. The hindrances should also be like this: first cure the strong one, and the weak ones will depart on their own, allowing meditative concentration to arise (and so forth).