止觀輔行傳弘決 4.29

4.29

第三棄蓋中，文義同前。於中，初文列數、釋名、辨異、舉譬、引證等文，並可見。《婆沙》四十八云「此五蓋中，三事各立，謂貪、瞋、疑。二事共立，謂睡眠、掉悔。」《俱舍》云「食、治用同故。貪以妙欲為食，不淨觀為治。瞋恚以可憎相為食，慈心觀為治。疑以三世相為食，緣起觀為治。故各立一。昏沈、睡眠以五法為食，一懵憒、二不樂、三嚬欠、四食不平等性、五心羸劣性，以毘鉢舍那為治。舊名睡眠，即昏沈是。掉舉、惡作以四法為食，一親里尋、二國土尋、三不死尋、四念昔事尋，以奢摩他為治。舊名掉悔，掉即舉也、悔即惡作，故共立一。問：何故前三各各立一，後二二二立一？答：前三獨能辦，後二共方辦，如人辦事有共有獨。」今此文列疑在後者，以前四蓋遍有疑故。而前四增強，從四為蓋　雙隻之意，還依論文。若大乘經意，通至金剛，具如後釋。「前訶欲」下，即辨異也。前所訶欲，對塵發識，非直五識得五欲名。必須同時意識緣現五塵，起五意識分別想著起希須心，故名為欲。今此五蓋方云「轉入意地」者，謂前五塵至入禪時，意地猶染能覆禪定，故名為蓋。前欲一向對順情塵；蓋通違順，對定以說。舉譬中，先舉本譬、次重譬。云「如毒樹」等者，文雖同前，義意則異。令有蓋必棄，如有毒必剪，檢賊亦然。「大品」下引證中，云「離欲及惡法」者，《俱舍》云「蓋五唯在欲」，世禪尚須離此二法，況圓頓修耶？

Third, in 'Abandoning the Hindrances', the text and meaning are the same as before. Therein, the initial text lists the number, explains the names, distinguishes differences, presents similes, adduces proofs, and so forth, all of which are clear to see. Fascicle forty-eight of the Vibhāṣā says: 'Among these five hindrances, three items are established individually, namely, sensual desire, ill will, and doubt. Two items are established jointly, namely, drowsiness-and-torpor, and restlessness-and-remorse.' The Abhidharmakośa says: 'Because their nutriment and remedy function in common: sensual desire takes beautiful sensual objects as nutriment and contemplation of impurity as remedy. Ill will takes offensive appearances as nutriment and contemplation of loving-kindness as remedy. Doubt takes appearances of the three times as nutriment and contemplation of conditioned arising as remedy. Therefore each is established individually. Lethargy and torpor take five things as nutriment: first, muddle-headedness; second, displeasure; third, stretching and yawning; fourth, unevenness of diet; fifth, weakness of mind; and they take vipaśyanā as remedy. The old name was drowsiness, which is lethargy. Restlessness and remorse take four things as nutriment: first, thought of relatives; second, thought of native land; third, thought of immortality; fourth, thought of past affairs; and they take śamatha as remedy. The old name was restlessness-and-regret; restlessness is agitation, and regret is bad deed (kaukṛtya); therefore they are established jointly. Question: Why are the first three established one by one, while the latter two are established in pairs? Answer: The first three are each capable on their own, while the latter two become capable only together, just as when people carry out affairs, some work together and some work alone.' Now, in this text, doubt is listed at the end because doubt is pervasive in the first four hindrances. Yet the first four are stronger, and following them they constitute hindrances. The sense of single and paired adheres to the treatise. If according to the intention of the Mahāyāna sūtras, they extend through to the adamantine [concentration], fully explained below. Under 'The preceding scolding of desires...', this distinguishes the differences: the desire scolded earlier generated consciousness against sense-objects; it is not simply that the five consciousnesses receive the name of the five desires. The simultaneous mental consciousness must condition the present five sense-objects, give rise to the five mental consciousnesses' discriminative clinging thoughts, and produce a longing mind; therefore it is named desire. Now, as for these five hindrances only now being called 'turning and entering the mental ground': it means that when entering dhyāna, the mental ground is still defiled by those five preceding sense-objects and is able to cover dhyāna-concentration; hence they are named hindrances. The preceding desires were solely directed toward agreeable objects; hindrances encompass both disagreeable and agreeable, spoken of in relation to concentration. In presenting similes, the primary simile is presented first, followed by an additional simile. Saying 'like a poisonous tree' and so forth: although the text is the same as before, the doctrinal meaning is different. If hindrances are present, they must be abandoned, just as what is poisonous must be severed; investigating bandits is likewise so. In adducing proofs under 'Dapin...', saying 'separating from desires and bad dharmas': the Abhidharmakośa says 'the five hindrances are solely in desire'; worldly dhyāna still requires separating from these two dharmas, so how much more so for the cultivation of the perfect and sudden?