止觀輔行傳弘決 4.32

4.32

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