摩訶止觀 4.165

4.165

若廣開四分，一分則有二萬一千煩惱，四分合有八萬四千。約於苦諦，則是八萬四千法藏；約於集諦，則是八萬四千塵勞門；約於道諦，則是八萬四千三昧陀羅尼等；約於滅諦，則是八萬四千諸波羅蜜。四分法相該深若此；五蓋理應高廣。《阿毘曇》那得判貪止欲界，上地名愛，上亦無瞋？此義已為《成論》所難。若上地輕貪名愛，亦應輕瞋名恚耶？故知覆相抑異，未是通方耳。今釋五蓋，望於四分，通至佛地。上棄五蓋相，此是鈍使五蓋，止障初禪。初禪若發，此蓋棄盡。常途所論，秖是此意。

If one broadly unfolds the four shares, one share has twenty-one thousand defilements, and the four shares together have eighty-four thousand. In terms of the truth of suffering, these are the eighty-four thousand Dharma treasuries; in terms of the truth of origination, these are the eighty-four thousand portals of worldly dust; in terms of the truth of the path, these are the eighty-four thousand samādhis, dhāraṇīs, and so forth; in terms of the truth of cessation, these are the eighty-four thousand pāramitās. The characteristics of the dharmas of the four shares are so profoundly inclusive as this; the principle of the five hindrances ought naturally to be sublime and vast. How could the Abhidharma judge greed to be restricted to the desire realm, calling it affection (sneha) in higher stages, and claiming that higher stages also have no hatred? This point has already been challenged by the Tattvasiddhi. If light greed in higher stages is called affection, should light hatred also be called resentment? Therefore we know that suppressing their characteristics to make them different is not yet a comprehensive approach. Now, explaining the five hindrances in reference to the four shares, they reach all the way to the Buddha-stage. The characteristics of discarding the five hindrances above are the five hindrances of dull proclivities, which only obstruct the first dhyāna. If the first dhyāna arises, these hindrances are discarded completely. What is discussed in ordinary courses is merely this meaning.