止觀輔行傳弘決 4.32

4.32

「問」下，料簡。答中，先出多解不同。初文者，既有門戶詮次，不以無知能到，故是障也。出入有由，故云「門戶」。始自欲界麁細等住，乃至非想，名為「詮次」。餘文可解。雖各異計，準今文意應隨人判。問下，先問起蓋相，為長遠之由。次「廣開」下，出長遠之相。「阿毘曇」下，斥偏也。近惑既以覆相而說，當知非但覆於貪愛瞋恚等相。存沒不同，亦以近覆遠，未云五蓋通至佛地。「上棄」下，示其偏計近蓋之相。未發禪來所有五蓋皆名鈍使，如前辨蓋相文是也。「利使」下，次明利使五蓋。指前隨自意中邪空之人，此為利使之例，由此使故生於五蓋。亦如前明五欲中六十二見皆名為欲，即利鈍兩蓋皆為觀境。從

From "Question" onward is clarification. In the answer, he first sets forth the differences among multiple explanations. In the first text, since there are [graded] portals and sequential stages, which cannot be reached through ignorance, they are therefore hindrances. Because entrance and exit have their proper ways, they are called "portals." Starting from the coarse and subtle abide in the desire realm up to [the stage of] neither-conceptual-thought-nor-non-conceptual-thought, these are called "sequential stages." The rest of the text is intelligible. Although each [school] has divergent views, according to the intention of the present text they should be judged according to the person. Below the "Question", he first inquires into the marks of the arisen hindrances as the cause of long duration. Next, from "extensively opening" onward, he brings out the marks of long duration. From "Abhidharma" onward, he refutes one-sided views. Since the proximate defilements are spoken of in terms of the marks of concealment, one should know that they do not merely conceal the marks of craving, anger, and the like. Though presence and absence differ, they also use the proximate to conceal the remote, not yet saying that the five hindrances penetrate all the way to the Buddha-stage. From "abandoning above" onward, he demonstrates their marks of one-sidedly positing proximate hindrances. All the five hindrances present prior to the arising of dhyāna are termed dull drives, as in the previous text distinguishing the marks of hindrances. From "sharp drives" onward, he next explains the five hindrances of sharp drives. He refers to the persons of erroneous emptiness in the previous "according with one's own intent"; this serves as an example of sharp drives, and based on these drives, the five hindrances arise. It is also like the previous explanation in the five desires where the sixty-two views are all called desires; thus both sharp and dull hindrances serve as objects of contemplation. From