摩訶止觀 4.164

4.164

答：此當分別。何者？離三毒為四分。貪瞋癡偏發是三分，不名為等；三分等起，名為等。三毒偏起，是覺觀而非多；三分等起，名覺觀多，即是第四分也。《成論》呼此為「剎那心」。剎那心既通緣三毒，三毒等起，故知剎那之心即是善惡成也。《阿毘曇》明此剎那心起，但是無明無記，善惡未成。何以故？雖通緣三毒，不正屬三毒；既不正屬，那得是善惡？雖非是惡，三毒因之而起，呼此無記為因等起，而不名為善惡。此二論雖異，同是明第四分也。離此四分為五蓋：貪、瞋兩分是兩蓋，開癡分為睡、疑兩蓋，等分為掉悔蓋。

Answer: Here one must make distinctions. Why? Dividing [the mind based on] the three poisons yields four shares. When greed, hatred, or delusion arises predominantly on its own, these are three shares, and are not called equal; when the three shares arise equally, it is called equal. When the three poisons arise predominantly, this is initial and sustained application of thought (vitarka-vicāra), but not abundant; when the three shares arise equally, it is called having abundant vitarka-vicāra, which is the fourth share. The Tattvasiddhi calls this the "momentary mind" (kṣaṇika-citta). Since the momentary mind universally takes the three poisons as conditions and the three poisons arise equally, one knows that the momentary mind is already formed as good or evil. The Abhidharma explains that when this momentary mind arises, it is merely avidyā and indeterminate (avyākṛta), with good or evil not yet formed. Why? Although it universally conditions the three poisons, it does not directly belong to the three poisons; since it does not directly belong to them, how could it be good or evil? Although it is not evil, the three poisons arise dependent upon it; this indeterminate [mind] is called the equal arising of causes (hetusamutthāna), and is not called good or evil. Although these two treatises differ, both alike explain the fourth share. Dividing these four shares yields the five hindrances: the two shares of greed and hatred are two hindrances; unfolding the share of delusion yields the two hindrances of sleep and doubt; and the equal share is the hindrance of restlessness and regret.