止觀輔行傳弘決 4.29

4.29

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?