法苑珠林 71.70

71.70

問曰。不善法無量無邊。何故但捨五法。答曰。此五法中名雖似陜義該三毒。亦通攝八萬四千諸塵勞門。第一貪欲蓋。即是貪毒。第二瞋恚蓋。即是瞋毒。第三睡眠蓋疑蓋。即是癡毒。其掉悔一蓋。即是等分攝。合為四分煩惱。一中即有二萬一千。四中合有八萬四千諸塵勞門。是故若能除此五蓋。即能具捨一切不善之法。譬如負債得脫。重病得差。如飢餓人得至豐國。如於惡賊之中得自免濟安隱無患行者亦爾除此五蓋其心清淨。譬如日月以五事覆。謂煙雲塵霧脩羅手障則不明了。心亦如是。合喻可知。

Question: 'Unwholesome phenomena are measureless and boundless; why abandon only five phenomena?' Answer: 'Although the names among these five phenomena seem narrow, their meaning encompasses the three poisons and also broadly subsumes the eighty-four thousand gates of afflictions. The first hindrance, sensual desire, is the poison of greed. The second hindrance, ill-will, is the poison of anger. The third hindrance, sloth-and-torpor, together with the hindrance of doubt, is the poison of ignorance. The single hindrance of restlessness-and-remorse is subsumed under the equal-division [afflictions]. Combined, they make four classes of defilements. Within each one there are twenty-one thousand, and within the four there are altogether the eighty-four thousand gates of afflictions. Therefore, if one can eliminate these five hindrances, one will be able to abandon all unwholesome phenomena completely. It is like being freed from debt, or recovering from a severe illness; like a starving person reaching a land of abundance; like escaping by oneself from among wicked bandits, safe, peaceful, and free of trouble. The practitioner is likewise: by eliminating these five hindrances, his mind becomes pure. It is like the sun and the moon being covered by five things—namely smoke, clouds, dust, mist, and the obstruction of the asura's hand—so that they are not bright and clear; the mind is also like this. Combining with the analogy, this can be understood.'