解脫道論 睡眠等五蓋釋疑
五蓋點完名，三個「何故」把名單縫平：眠是身法何故算心數？兩法何故一蓋？細結無數何故只說五？
合蓋與成五
原文分別說：懈怠與睡眠「一事一相，所謂疲懈共為一」；調與悔「其相既等故成一蓋」；何以但說五蓋，總答「以集執取成五」。「集執取」本段未釋，保留原詞；三句所說止於合蓋與攝集。
別說依原次序是：婬欲執著攝一切貪欲，瞋恚執著攝一切不善法，懈怠、睡眠、調悔、疑執著攝一切癡不善法；末句總收五蓋執著能攝一切煩惱。
本經所取之疑與蓋義
疑有四難：疑定、疑慧、疑三寶、以及——疑路名人姓。末一種論文判得乾脆：非法難，本經不取；「於此經中，疑為寂寂難，是可取」。
原文把國城道路、男女名姓之疑稱為「非法難」，並說：「於此經中，疑為寂寂難，是可取。」四種疑之中，本經明取寂寂難。
論文另問蓋的義，依序列「障礙乘義、覆義、煩惱義、縛義」，末說「此無異義」；其中「乘」所指及前後諸語的連屬，在本段仍不確定。
帶走
本段三個答案須各按原詞讀：「一事一相」「其相既等」「以集執取成五」。末句再點五分：覺、觀、喜、樂、一心。
After naming the five hindrances, three questions of “why” stitch the inventory together: if sleep is a bodily quality, why is it counted among mental factors? Why do two qualities form one hindrance? If subtle fetters are countless, why are only five taught?
Combining Hindrances and Arriving at Five
The source separately says that sloth and sleep are “one matter and one characteristic—what is called 疲懈 is together one”; agitation and remorse form one hindrance “because their characteristics are equal”; and, on why there are only five hindrances, gives the general answer, “Through collected grasping, they become five.” 集執取, “collected grasping,” is not explained here, so the source term is retained. The three statements go no further than combining hindrances and gathering them under five.
The particular account preserves this order: attachment through sensual desire encompasses all greed; attachment through ill will encompasses all unwholesome qualities; attachment through sloth, sleep, agitation-and-remorse, and doubt encompasses all unwholesome qualities of delusion. The final sentence gathers them together: attachment through the five hindrances encompasses all defilements.
The Doubt Taken by This Scripture and the Meanings of Hindrance
Doubt has four difficulties: doubt concerning concentration, doubt concerning wisdom, doubt concerning the Three Jewels, and—doubt about roads, names, and surnames. The treatise calls the last “non-Dhamma difficulty,” which this scripture does not take; “In this scripture, doubt is a difficulty concerning quietude; this is what may be taken.”
The source calls doubts about countries, cities, roads, and the names and surnames of men and women “non-Dhamma difficulty,” and says, “In this scripture, doubt is a difficulty concerning quietude; this is what may be taken.” Among the four kinds of doubt, this scripture explicitly takes difficulty concerning quietude.
The treatise also asks the meanings of hindrance. It lists, in order, “the meaning of obstructing the vehicle, the meaning of covering, the meaning of defilement, and the meaning of binding,” and ends, “These do not have different meanings.” What “vehicle” refers to and how these expressions attach to one another remain uncertain in this passage.
Carry This Away
The three answers must each be read in its own words: “one matter and one characteristic,” “their characteristics are equal,” and “through collected grasping, they become five.” The closing sentence names the five factors once more: applied thought, sustained thought, joy, pleasure, and one-pointedness.
Shi Huijing · Waken · The Path of Freedom · Questions on Sleep and the Five Hindrances · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「睡眠等五蓋釋疑」· 大正藏 T32n1648〔起 T32 0416b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0416b〕
問：若眠成色法，何故為心數煩惱？答：色者一向成心數煩惱。如我見人飲酒及食，是則可知。
問：若眠身法、懈怠心數法，何故二法合成一蓋？答：此二種法，一事一相，所謂疲懈共為一。調者心不寂寂，悔者心恨不定，其相既等故成一蓋。疑者心執不一。有四種疑：一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難。於是具足為得奢摩他，或於此疑；或於身疑，我堪得寂寂、為不得寂寂？若於彼成疑，此謂奢摩他難。或於四聖諦、或於三世疑，此謂毘婆舍那難。或於佛法僧疑，此二俱難。或於國城道路、或於男女名姓，是謂非法難。於此經中，疑為寂寂難，是可取。蓋者何義？謂障礙乘義。覆義、煩惱義、縛義，此無異義。
〔T32 0416c〕
問：有諸細結，謂覆惱等，何故但說五蓋耶？答：以集執取成五。復次以婬欲執著，能攝一切貪欲。以瞋恚執著，能攝一切不善法。以懈怠睡眠調悔疑執著，能攝一切癡不善法。如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。五分成就者，謂覺、觀、喜、樂、一心。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
眠若是色法，何以是心數煩惱
問：若眠屬於色法，為什麼又說它是心數煩惱？答文的核心句是「色者一向成心數煩惱」，接著舉「我見人飲酒及食，是則可知」為例。可以確定的是，答文把這句判斷與飲酒、進食的例子連在一起；但「一向成」在這裡確切怎樣理解，以及這個例子與核心句如何相接，本段沒有說明。
眠與懈怠何以合成一蓋
問：若眠是身法、懈怠是心數法，為什麼二法合成一蓋？答：這二種法，一事一相——所謂疲懈共為一。
調與悔何以合成一蓋
調，是心不寂寂；悔，是心恨而不定：它們的相既然相等，所以成為一蓋。
疑與四種疑
疑，是心執而不一。有四種疑：一是奢摩他難，二是毘婆舍那難，三是二俱難，四是於諸非難。
原文先說：「於是具足為得奢摩他，或於此疑。」其中「具足」與「為得奢摩他」怎樣相接，論文沒有解釋，因此保留原句，不另作定義。原文接著另說：或對自身生疑——我能得寂寂，還是不能得寂寂？若對此生疑，這叫作奢摩他難。或對四聖諦、或對三世生疑，這叫作毘婆舍那難。或對佛、法、僧生疑，這是二俱難。或對國城道路、或對男女名姓生疑，這叫作非法難。
在這經中，疑是寂寂之難，這是可取的。
蓋的義
蓋是什麼意思？答文先列「障礙乘義」，接著列「覆義、煩惱義、縛義」，最後說「此無異義」。可以確定的是這些詞的次序；其中「乘」指什麼，以及「障礙乘義」與後三義、末句之間怎樣連屬，原文沒有說明。
何以但說五蓋
問：另有種種細結，就是覆、惱等，為什麼只說五蓋？答：原文總說：「以集執取成五。」其中「集執取」的確切句法與意思，論文沒有另作解釋，因此保留原詞。
再者：以婬欲執著，能攝一切貪欲；以瞋恚執著，能攝一切不善法；以懈怠、睡眠、調悔、疑執著，能攝一切癡不善法。這樣以五蓋執著能攝一切煩惱——以這相的緣故成為五蓋。
五分成就
所謂五分成就，就是覺、觀、喜、樂、一心。
If Sleep Is Material, Why Is It a Mental-Factor Defilement?
Question: If sleep belongs to material qualities, why is it also said to be a mental-factor defilement? The answer's central sentence is, “A material quality invariably becomes a mental-factor defilement,” followed by the example, “As when I see a person drink alcohol and eat, it can thereby be known.” It is certain that the answer joins this judgment to the example of drinking and eating. The passage does not explain the precise meaning of “invariably becomes” here or how the example connects to the central sentence.
Why Do Sleep and Sloth Form One Hindrance?
Question: If sleep is a bodily quality and sloth a mental-factor quality, why do the two qualities form one hindrance? Answer: These two qualities are one matter and one characteristic—what is called 疲懈 is together one. Whether 疲 and 懈 are respectively assigned to sleep and sloth or form one expression is not explained here.
Why Do Agitation and Remorse Form One Hindrance?
Agitation means that the mind lacks quietude; remorse means that the mind regrets and is not concentrated. Since their characteristics are equal, they form one hindrance.
Doubt and Four Kinds of Difficulty
Doubt means that the mind's grasping is not one. There are four kinds of difficulty through doubt: first, difficulty concerning calm; second, difficulty concerning insight; third, difficulty concerning both; and fourth, “difficulty concerning various non-[matters].”
The source first says, “Here, fulfilled, in order to attain calm, or doubtful about this.” It does not explain how “fulfilled” attaches to “in order to attain calm,” so the wording remains unresolved and is not assigned another definition. The source then says separately: one may doubt oneself—am I able to attain quietude, or unable to attain quietude? Doubt about this is called difficulty concerning calm. Doubt about the Four Noble Truths or the three periods is called difficulty concerning insight. Doubt about the Buddha, Dhamma, and Saṅgha is difficulty concerning both. Doubt about countries, cities, and roads, or about the names and surnames of men and women, is called non-Dhamma difficulty.
In this scripture, doubt is a difficulty concerning quietude; this is what may be taken.
The Meanings of Hindrance
What does “hindrance” mean? The answer first gives “the meaning of obstructing the vehicle,” then “the meaning of covering, the meaning of defilement, and the meaning of binding,” and finally says, “These do not have different meanings.” The order of these expressions is certain. The source does not say what “vehicle” refers to or how “the meaning of obstructing the vehicle,” the following three meanings, and the final statement attach to one another.
Why Are Only Five Hindrances Taught?
Question: There are also various subtle fetters, such as covering and vexation. Why are only five hindrances taught? Answer: The source gives the general statement, “Through collected grasping, they become five.” The precise syntax and meaning of 集執取, “collected grasping,” are not separately explained, so the source term is retained.
Again, attachment through sensual desire encompasses all greed; attachment through ill will encompasses all unwholesome qualities; attachment through sloth, sleep, agitation-and-remorse, and doubt encompasses all unwholesome qualities of delusion. In this way, attachment through the five hindrances encompasses all defilements. Because of this characteristic, they become five hindrances.
Accomplishment of Five Factors
Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness.
Shi Huijing · Waken · The Path of Freedom · Questions on Sleep and the Five Hindrances · Vernacular · Summer 2026
五蓋點過名，本段處理三個「何故」——眠是身法何故算心數煩惱、兩法何故合成一蓋、細結無數何故只說五蓋。三問問的都是同一件事：這張名單是怎麼編的。
先把所見說在前頭：本段對合蓋與成五分別給出三句理由。懈怠與睡眠合蓋，原文說「此二種法，一事一相，所謂疲懈共為一」〔T32 416b19–20〕；調與悔合蓋，原文說「其相既等故成一蓋」〔T32 416b20–21〕；何以但說五蓋，原文總答「以集執取成五」〔T32 416c02〕，再列三組執著各自所攝。三處理由都止於合蓋與攝集本身。
兩組合蓋的理由不用同一術語：前組說「一事一相」，後組說「其相既等」；成五則另說「集執取」。
眠與懈怠：為何同蓋
「問：若眠成色法，何故為心數煩惱？」〔T32 416b16〕，問的是眠若屬色法，為何又稱心數煩惱。答文作：「色者一向成心數煩惱。如我見人飲酒及食，是則可知」〔T32 416b16–18〕。原文在核心句後直接接上飲酒、進食之例；「一向成」的確切句義，以及例子如何說明前句，本段都沒有進一步交代。
這三句的主語也依次變換：問句說「眠」，答句以「色者」起首，例句則說「我見人飲酒及食」〔T32 416b17〕。可以確定的是問、答與例的先後，以及答文確實用例句收束；至於「色者」如何回答眠的問題，飲酒、進食又如何使「心數煩惱」可知，原文沒有把中間關係展開。
「問：若眠身法、懈怠心數法，何故二法合成一蓋？」〔T32 416b18–19〕——一者被稱為身法，一者被稱為心數法，故問何以合一。答：「此二種法，一事一相，所謂疲懈共為一」〔T32 416b19–20〕。「一事一相」與「疲懈」的精確所指，論文沒有再拆解。調悔一組則分別說：「調者心不寂寂，悔者心恨不定，其相既等故成一蓋」〔T32 416b20–21〕。兩組都明說何以成為一蓋，但用語不同，照各自原句理解即可。
疑有四難：本經只取一種
「疑者心執不一」〔T32 416b21〕，隨後分作四難：「一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難」〔T32 416b22–23〕。奢摩他難一段先有「於是具足為得奢摩他，或於此疑」〔T32 416b23–24〕，其中「具足」如何連讀不自明；下句另說疑自己能否得寂寂。毘婆舍那難是於四聖諦或三世疑〔T32 416b25–26〕；二俱難是於佛、法、僧疑〔T32 416b26–27〕；第四是於國城道路或男女名姓疑〔T32 416b27–28〕。四項依原文分列，二俱難之「二俱」所指不另補定。
在此停問一處：「於國城道路、或於男女名姓」〔T32 416b27〕為何也列在疑中？論文先稱它「非法難」，又明說：「於此經中，疑為寂寂難，是可取」〔T32 416b28〕。因此本經在四種疑中取的是寂寂難；至於「非法難」之外延，本段只以國城道路、男女名姓為例，不再增補其他判準。
蓋義與「何故但五」
「蓋者何義？謂障礙乘義。覆義、煩惱義、縛義，此無異義」〔T32 416b29–416c01〕。答文依次出現「障礙乘義」「覆義」「煩惱義」「縛義」，末有「此無異義」。其中「乘」所指不自明；「障礙乘義」與後三語是並列、總別，還是另有連屬，原文也沒有說明，因此不替四語另配形象或作用。
依答句次序，先見「障礙乘義」，隨後見覆、煩惱、縛三語，末句是「此無異義」〔T32 416b29–416c01〕。這一順序可以保留；至於前後各語的關係以及末句收束哪一部分，則保留未決。
「問：有諸細結，謂覆惱等，何故但說五蓋耶？」〔T32 416c01–02〕答分總別。總說是「以集執取成五」；「集執取」在本段沒有自釋，保留原詞。別說依次為：婬欲執著攝一切貪欲，瞋恚執著攝一切不善法，懈怠、睡眠、調悔、疑執著攝一切癡不善法；最後總收為「如是以五蓋執著，能攝一切煩惱」〔T32 416c05〕。三句所攝的用語並不整齊，故依原文逐項保留，不改寫成同一套對治法則。
按五蓋的名目分組，第一句只舉婬欲一蓋，第二句只舉瞋恚一蓋，第三句則合舉懈怠睡眠、調悔、疑三蓋；一、 一、三合為五。所攝之語依次是「一切貪欲」「一切不善法」「一切癡不善法」〔T32 416c02–05〕，三者範圍並不寫成同式。末句才以「五蓋執著」總收「一切煩惱」，這正是別列三組後的共同結語。
這裡可依問答次序讀：先看眠與懈怠何以合一，再看調與悔何以合一，最後看諸細結何以只說五蓋。三處理由分別是「一事一相」「其相既等」與「以集執取成五」；三句各有自己的用語，不必強併為一條超出本段的通則。
五分點名
末句回到光明面：「五分成就者，謂覺、觀、喜、樂、一心」〔T32 416c06–07〕——離五分講完了，成五分的名單再點一遍；五枝之中前四已各有專講，一心與成就之詳，由後文接。
收束
回到所見：眠與懈怠以「一事一相，所謂疲懈共為一」而合蓋；調與悔以「其相既等」而合蓋；五蓋則以「集執取」與三組所攝說明何以成五。疑分四難，而本經明取「疑為寂寂難」。本段最後重列五分為覺、觀、喜、樂、一心，從所離的五蓋轉到所成的五枝。
After naming the five hindrances, this passage takes up three questions of “why”: if sleep is a bodily quality, why is it counted as a mental-factor defilement? Why do two qualities form one hindrance? If subtle fetters are innumerable, why are only five hindrances taught? All three ask how this inventory is composed.
The main observation can be stated first. The passage gives three distinct reasons for combining hindrances and arriving at five. On combining sloth and sleep, the source says, “These two qualities are one matter and one characteristic—what is called 疲懈 is together one” 〔T32 416b19–20〕. On combining agitation and remorse, it says, “Since their characteristics are equal, they form one hindrance” 〔T32 416b20–21〕. On why only five hindrances are taught, it gives the general answer, “Through collected grasping, they become five” 〔T32 416c02〕, followed by three groups and what each encompasses. Each reason goes no further than the combination or collection it describes.
The two combinations do not use the same term. The first says “one matter and one characteristic,” while the second says “their characteristics are equal.” The formation of five is described separately as “collected grasping.”
Sleep and Sloth: Why the Same Hindrance?
“Question: If sleep is formed as a material quality, why is it a mental-factor defilement?” 〔T32 416b16〕 asks why sleep, if it belongs to material qualities, is also called a mental-factor defilement. The answer reads, “A material quality invariably becomes a mental-factor defilement. As when I see a person drink alcohol and eat, it can thereby be known” 〔T32 416b16–18〕. The source places the example of drinking and eating directly after the central sentence. It does not further explain the precise meaning of “invariably becomes” or how the example establishes the preceding sentence.
The subjects of the three sentences also change in sequence. The question says “sleep,” the answer begins with “a material quality,” and the example says, “I see a person drink alcohol and eat” 〔T32 416b17〕. What can be established is the order of question, answer, and example, and that the answer does close with the example. The source does not unfold the intermediate relation by which “a material quality” answers the question about sleep or by which drinking and eating make the “mental-factor defilement” known.
“Question: If sleep is a bodily quality and sloth a mental-factor quality, why do the two qualities form one hindrance?” 〔T32 416b18–19〕. One is called bodily and the other a mental-factor quality, so the question asks why they are combined. The answer is, “These two qualities are one matter and one characteristic—what is called 疲懈 is together one” 〔T32 416b19–20〕. The treatise does not further divide the precise referents of “one matter and one characteristic” or 疲懈. The pair agitation-and-remorse is described separately: “Agitation means that the mind lacks quietude; remorse means that the mind regrets and is not concentrated. Since their characteristics are equal, they form one hindrance” 〔T32 416b20–21〕. Both passages explicitly say why two form one hindrance, but their wording differs and should be read in its respective form.
Four Difficulties through Doubt: This Scripture Takes Only One
“Doubt means that the mind's grasping is not one” 〔T32 416b21〕, after which it is divided into four difficulties: “first, difficulty concerning calm; second, difficulty concerning insight; third, difficulty concerning both; and fourth, difficulty concerning various non-[matters]” 〔T32 416b22–23〕. The section on difficulty concerning calm first has the wording “Here, fulfilled, in order to attain calm, or doubtful about this” 〔T32 416b23–24〕, in which the attachment of “fulfilled” is not self-evident. The next sentence separately describes doubt about whether one can attain quietude. Difficulty concerning insight is doubt about the Four Noble Truths or the three periods 〔T32 416b25–26〕. Difficulty concerning both is doubt about the Buddha, Dhamma, and Saṅgha 〔T32 416b26–27〕. The fourth is doubt about countries, cities, and roads, or the names and surnames of men and women 〔T32 416b27–28〕. The four are preserved separately in the source order; what “both” refers to in “difficulty concerning both” is not supplied.
Pause at one question: Why is doubt “about countries, cities, and roads, or the names and surnames of men and women” 〔T32 416b27〕 also included under doubt? The treatise first calls it “non-Dhamma difficulty,” and then explicitly says, “In this scripture, doubt is a difficulty concerning quietude; this is what may be taken” 〔T32 416b28〕. Thus, among the four kinds, this scripture takes difficulty concerning quietude. As for the scope of “non-Dhamma difficulty,” this passage gives only countries, cities, roads, and personal names as examples; no additional criterion is supplied.
Meanings of Hindrance and “Why Only Five?”
“What does ‘hindrance’ mean? The meaning of obstructing the vehicle; the meaning of covering, the meaning of defilement, and the meaning of binding. These do not have different meanings” 〔T32 416b29–416c01〕. The answer gives, in order, “the meaning of obstructing the vehicle,” “covering,” “defilement,” and “binding,” followed by “these do not have different meanings.” What “vehicle” refers to is not self-evident. The source also does not say whether the first and following three expressions are parallel, general and particular, or otherwise connected; no separate image or function is assigned to them here.
In the order of the answer, “the meaning of obstructing the vehicle” comes first, followed by covering, defilement, and binding, and the last statement is “these do not have different meanings” 〔T32 416b29–416c01〕. This sequence can be preserved. The relation among the expressions, and which part the final statement concludes, remain unresolved.
“Question: There are various subtle fetters, such as covering and vexation. Why are only five hindrances taught?” 〔T32 416c01–02〕. The answer is general and particular. The general statement is “Through collected grasping, they become five.” Since 集執取, “collected grasping,” is not explained in this passage, the source term is retained. The particular account proceeds in order: attachment through sensual desire encompasses all greed; attachment through ill will encompasses all unwholesome qualities; attachment through sloth, sleep, agitation-and-remorse, and doubt encompasses all unwholesome qualities of delusion. It concludes, “In this way, attachment through the five hindrances encompasses all defilements” 〔T32 416c05〕. The descriptions of what the three groups encompass are not uniform, so each is retained as written and not recast as one system of antidotes.
Grouped by the names of the five hindrances, the first sentence gives only sensual desire, the second only ill will, and the third jointly gives sloth-and-torpor, agitation-and-remorse, and doubt. One, one, and three make five. What they encompass is respectively “all greed,” “all unwholesome qualities,” and “all unwholesome qualities of delusion” 〔T32 416c02–05〕. These scopes are not written in a uniform form. Only the final sentence brings “attachment through the five hindrances” together under “all defilements”; it is the shared conclusion after the three groups have been separately listed.
The questions can be read in sequence: first, why sleep and sloth are combined; next, why agitation and remorse are combined; and finally, why the innumerable subtle fetters are expressed as only five hindrances. The three reasons are respectively “one matter and one characteristic,” “their characteristics are equal,” and “through collected grasping, they become five.” Each has its own wording and need not be forced into a general rule beyond this passage.
Naming the Five Factors
The final sentence returns to the positive side: “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕. Once the five factors to be left behind have been explained, the inventory of the five factors to be accomplished is named again. The first four have each already received their own treatment; the details of one-pointedness and accomplishment are taken up later.
Conclusion
Sleep and sloth form one hindrance because “these two qualities are one matter and one characteristic—what is called 疲懈 is together one.” Agitation and remorse form one because “their characteristics are equal.” The formation of five is explained through “collected grasping” and the three groups of what is encompassed. Doubt is divided into four difficulties, while this scripture explicitly takes “doubt as a difficulty concerning quietude.” The passage ends by restating the five factors as applied thought, sustained thought, joy, pleasure, and one-pointedness, moving from the five hindrances left behind to the five factors accomplished.
Shi Huijing · Waken · The Path of Freedom · Questions on Sleep and the Five Hindrances · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第四〈行門品〉之一，承前段五蓋名目與眠之三種〔T32 416b06–16〕，以三問料簡其疑：眠若色法何以屬心數、眠與懈怠何以合為一蓋、既有諸細結何故但立五蓋；其間補出調悔與疑二蓋之釋（前段列五而未及者）並立蓋義。段末「五分成就者，謂覺、觀、喜、樂、一心」〔T32 416c06–07〕逗起五枝之問，其答自「問：若說初禪成就五枝為禪」〔T32 416c07〕起另段，屬下一單元。
一、科判定位
本段三問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 眠若色法何以屬心數 | 「問：若眠成色法，何故為心數煩惱？」〔T32 416b16〕…「是則可知」〔T32 416b17–18〕 |
| 眠與懈怠合為一蓋 | 「問：若眠身法、懈怠心數法」〔T32 416b18〕…「所謂疲懈共為一」〔T32 416b19–20〕 |
| 調悔合為一蓋 | 「調者心不寂寂」〔T32 416b20〕…「其相既等故成一蓋」〔T32 416b20–21〕 |
| 疑與四種疑 | 「疑者心執不一」〔T32 416b21〕…「疑為寂寂難，是可取」〔T32 416b28〕 |
| 蓋義 | 「蓋者何義？」〔T32 416b29〕…「此無異義」〔T32 416b29–416c01〕 |
| 何故但說五蓋 | 「問：有諸細結，謂覆惱等，何故但說五蓋耶？」〔T32 416c01–02〕…「以此相故成五蓋」〔T32 416c05–06〕 |
| 五分成就（逗起下段） | 「五分成就者」〔T32 416c06〕…「謂覺、觀、喜、樂、一心」〔T32 416c06–07〕 |
前段所闕於本段補足：前段五蓋列五目而逐釋止於第三目〔T32 416b07–10〕，調悔與疑二目之釋在本段〔T32 416b20–28〕；二段合觀，五蓋之釋始全。調悔一節、疑一節與蓋義一節皆不別立「問」，逕接於第二問之答語之內，照錄不移。
全段定位錨
〔T32, 416b16–416c07〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 心數煩惱 | 「何故為心數煩惱」〔T32 416b16〕、「色者一向成心數煩惱」〔T32 416b16–17〕 | 後一處大正作心數惱煩，本文從【CB】【麗-CB】作「煩惱」（見目三）；同段二處遂一律 |
| 疲懈 | 「此二種法，一事一相，所謂疲懈共為一」〔T32 416b19–20〕 | 「疲」「懈」分屬眠與懈怠，抑或合為一名，在本段不明 |
| 四種疑 | 列目「一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難」〔T32 416b22–23〕；逐釋在〔T32 416b23–28〕 | 列目作「於諸非難」〔T32 416b23〕而逐釋作「是謂非法難」〔T32 416b28〕，同一目而二名，照錄不齊，不代畫一。「奢摩他難」全論二見（皆在本段） |
| 二俱難 | 逐釋作「或於佛法僧疑，此二俱難」〔T32 416b26–27〕 | 「二俱」所指（奢摩他與毘婆舍那二者俱難）論文不明言，不代考定 |
| 於此經中 | 「於此經中，疑為寂寂難，是可取」〔T32 416b28〕 | 同語全論三見（416b28／418b20／419b22）；前段作「於此論中」〔T32 416a20–21〕，全論唯一見。經、論二稱並存，照錄不齊，不代畫一 |
| 蓋（義四） | 「謂障礙乘義。覆義、煩惱義、縛義，此無異義」〔T32 416b29–416c01〕 | 「乘」所指、前後四語及末句的連屬不自明，照錄不代考定；「無異義」句式全論三見（414a03–04／414b09／416c01），此為第三見 |
| 集執取 | 「以集執取成五」〔T32 416c02〕 | 本段不自釋，照字面保留 |
| 五分成就 | 「五分成就者，謂覺、觀、喜、樂、一心」〔T32 416c06–07〕 | 承前段「離五分者，謂離五蓋」〔T32 416b06–07〕——同一「五分」而前指五蓋、此指五枝，照錄不改；五枝之成立在下段〔T32 416c07 起〕 |
三、校記與異讀
本段範圍內校記一處（【CB】訂正），誌而不改。本段之讀一處不從大正：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 416b17 | 煩惱（色者一向成心數煩惱）——大正作「惱煩」 | 惱煩 | 【大】；本文從【CB】【麗-CB】之「煩惱」，其麗本出處繫〔K28n0968 p1034a20〕 |
誌錄不判一事：416b17「心數煩惱」之「煩惱」，大正作「惱煩」，麗本作「煩惱」，【CB】從麗。同段上句之問已作「心數煩惱」〔T32 416b16〕而大正未出異讀，故底本自身一句作「煩惱」、一句作「惱煩」；本文從訂正之讀，二處遂一律。並錄不判。
校本零命中二項：本段正文缺字零命中；夾註零命中。
五、譬喻·修辭
- 飲酒進食之譬〔T32 416b17–18〕：「如我見人飲酒及食，是則可知」——答文在「色者一向成心數煩惱」後直接接上此例；「一向成」的確切句義及例子與前句的連屬，本段未釋。論文逕以第一人稱「我見」出之，是本段唯一之譬。品 8 之一（〔T32 412b21〕至〔T32 418a06〕；「行門品之二」起於〔T32 418a07〕）「我」字凡五見〔T32 413b07 二見·416b14·416b17·416b24〕，其中出於論主自語者唯此一處；餘四見皆屬引語或設想之語中人所說。
- 合蓋之二式〔T32 416b19–21〕：眠與懈怠合，其詞作一事一相…共為一；調與悔合，其詞作「其相既等故成一蓋」——同為合二為一而立言之式有別。
- 四疑之列與釋〔T32 416b21–28〕：列四目而逐釋亦四，一一相對；唯第四目之名前後不一（見目二）。
- 三重「執著」〔T32 416c02–05〕：婬欲執著攝一切貪欲、瞋恚執著攝一切不善法、懈怠睡眠調悔疑執著攝一切癡不善法——五蓋分屬三聚而後總收作「如是以五蓋執著，能攝一切煩惱」〔T32 416c05〕。
六、章內互讀
- 前指：五蓋名目與前三目之釋〔T32 416b06–10〕、眠之三種〔T32 416b10–13〕（本段所承）；「於此論中」〔T32 416a20–21〕；「無異義」前二見〔T32 414a03–04〕〔T32 414b09〕；「若伏五蓋是其外行」〔T32 414a23〕。
- 後指：五枝之成立自「問：若說初禪成就五枝為禪」〔T32 416c07〕起（下一單元）；五蓋對治五禪〔T32 416c21 起〕；「於此經中」再見〔T32 418b20〕〔T32 419b22〕。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This unit is part of fascicle four of the Path of Freedom, in the Chapter on Fields of Practice. It follows the preceding passage's names of the five hindrances and three kinds of sleep 〔T32 416b06–16〕 and analyzes them through three questions: if sleep is a material quality, why does it belong among mental factors? Why do sleep and sloth form one hindrance? Given the various subtle fetters, why are only five hindrances established? In between, it supplies explanations of agitation-and-remorse and doubt, the two hindrances named but not explained in the preceding passage, and gives meanings of “hindrance.” The final sentence, “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕, introduces the question on the five factors. Its answer begins in a separate passage at “Question: If the first jhāna is said to accomplish five factors as jhāna” 〔T32 416c07〕 and belongs to the next unit.
1. Structural Location
The passage has three questions. Their boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| If sleep is material, why does it belong among mental factors? | “Question: If sleep is formed as a material quality, why is it a mental-factor defilement?” 〔T32 416b16〕 … “it can thereby be known” 〔T32 416b17–18〕 |
| Sleep and sloth form one hindrance | “Question: If sleep is a bodily quality and sloth a mental-factor quality” 〔T32 416b18〕 … “what is called 疲懈 is together one” 〔T32 416b19–20〕 |
| Agitation-and-remorse form one hindrance | “Agitation means that the mind lacks quietude” 〔T32 416b20〕 … “since their characteristics are equal, they form one hindrance” 〔T32 416b20–21〕 |
| Doubt and four kinds of difficulty | “Doubt means that the mind's grasping is not one” 〔T32 416b21〕 … “doubt is a difficulty concerning quietude; this is what may be taken” 〔T32 416b28〕 |
| Meanings of hindrance | “What does ‘hindrance’ mean?” 〔T32 416b29〕 … “these do not have different meanings” 〔T32 416b29–416c01〕 |
| Why only five hindrances? | “Question: There are various subtle fetters, such as covering and vexation. Why are only five hindrances taught?” 〔T32 416c01–02〕 … “because of this characteristic, they become five hindrances” 〔T32 416c05–06〕 |
| Accomplishment of five factors (introducing the next passage) | “Accomplishment of five factors” 〔T32 416c06〕 … “means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕 |
What was absent in the preceding passage is completed here: the preceding passage lists all five hindrances but stops its explanations within the third item 〔T32 416b07–10〕. The explanations of agitation-and-remorse and doubt occur here 〔T32 416b20–28〕; only when the two passages are read together is the explanation of all five complete. The sections on agitation-and-remorse, doubt, and the meanings of hindrance do not begin with separate questions; they continue directly within the answer to the second question. Their placement is retained.
Anchor for the whole passage
〔T32, 416b16–416c07〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Mental-factor defilement | “Why is it a mental-factor defilement?” 〔T32 416b16〕 and “a material quality invariably becomes a mental-factor defilement” 〔T32 416b16–17〕 | In the latter occurrence, Taishō reads the reverse order 惱煩, while the present text follows 【CB】 and 【麗-CB】 in reading 煩惱 (section 3). The two occurrences within the passage therefore have one wording |
| 疲懈 | “These two qualities are one matter and one characteristic—what is called 疲懈 is together one” 〔T32 416b19–20〕 | Whether 疲 and 懈 respectively belong to sleep and sloth or form one term is unclear in this passage |
| Four kinds of difficulty through doubt | The list reads “first, difficulty concerning calm; second, difficulty concerning insight; third, difficulty concerning both; and fourth, difficulty concerning various non-[matters]” 〔T32 416b22–23〕; the four explanations occur at 〔T32 416b23–28〕 | The list has 於諸非難, “difficulty concerning various non-[matters]” 〔T32 416b23〕, while the explanation has 非法難, “non-Dhamma difficulty” 〔T32 416b28〕. The same item bears two names; the discrepancy is retained without harmonization. 奢摩他難, “difficulty concerning calm,” occurs twice in the treatise, both in this passage |
| Difficulty concerning both | The explanation reads, “Doubt about the Buddha, Dhamma, and Saṅgha is difficulty concerning both” 〔T32 416b26–27〕 | The treatise does not explicitly say what “both” refers to—whether calm and insight are both difficult—and no conclusion is supplied |
| In this scripture | “In this scripture, doubt is a difficulty concerning quietude; this is what may be taken” 〔T32 416b28〕 | The same expression occurs three times in the treatise, at 416b28, 418b20, and 419b22. The preceding passage has “in this treatise” 〔T32 416a20–21〕, its only occurrence. The terms “scripture” and “treatise” coexist; the wording is retained without harmonization |
| Hindrance (four meanings) | “The meaning of obstructing the vehicle; the meaning of covering, the meaning of defilement, and the meaning of binding. These do not have different meanings” 〔T32 416b29–416c01〕 | What “vehicle” refers to, how the four expressions attach to one another, and how the final sentence attaches are not self-evident. They are recorded without adjudication. The phrase “do not have different meanings” occurs three times in the treatise, at 414a03–04, 414b09, and 416c01; this is the third occurrence |
| 集執取, collected grasping | “Through collected grasping, they become five” 〔T32 416c02〕 | The expression is not explained in this passage and is retained literally |
| Accomplishment of five factors | “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness” 〔T32 416c06–07〕 | This follows the preceding passage's “being separated from five factors means being separated from the five hindrances” 〔T32 416b06–07〕. The same expression “five factors” first refers to the five hindrances and here to five jhāna factors; the wording is retained. The establishment of the five factors is treated in the next passage beginning at 〔T32 416c07 onward〕 |
3. Critical Notes and Variant Readings
There is one apparatus point in this passage, a 【CB】 correction, recorded without altering its status. The reading adopted in this passage differs from the Taishō base text in one place:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 416b17 | 煩惱 (in “a material quality invariably becomes a mental-factor defilement”)—Taishō reads 惱煩 | 惱煩 | 【大】; the present text follows 【CB】 and 【麗-CB】 in reading 煩惱, whose Korean source is identified at 〔K28n0968 p1034a20〕 |
One matter is recorded without adjudication: at 416b17, Taishō reads 惱煩 in 心數惱煩, while the Korean edition reads 煩惱 and 【CB】 follows the Korean edition. The question in the preceding sentence already has 心數煩惱 〔T32 416b16〕 without a Taishō variant. The Taishō base itself thus has 煩惱 in one sentence and 惱煩 in the next. The present text follows the corrected reading so that both occurrences have 煩惱. Both readings are recorded without adjudication.
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs in this passage, and no inline parenthetical annotation occurs.
5. Simile and Rhetoric
- The example of drinking and eating 〔T32 416b17–18〕: “As when I see a person drink alcohol and eat, it can thereby be known.” The answer places this example directly after “a material quality invariably becomes a mental-factor defilement.” The exact meaning of “invariably becomes” and the relation between example and preceding sentence are not explained here. The treatise gives the example in the first person, “I see.” Within part one of Chapter Eight—from 〔T32 412b21〕 through 〔T32 418a06〕, with “Part Two of the Chapter on Fields of Practice” beginning at 〔T32 418a07〕—the character 我, “I,” occurs five times 〔T32 413b07 twice·416b14·416b17·416b24〕. Only the present occurrence is in the author's own discourse; the other four belong to a quotation or to a speaker in a hypothetical statement.
- Two forms of combining hindrances 〔T32 416b19–21〕: sleep and sloth are combined with the wording “one matter and one characteristic … together one”; agitation and remorse with “since their characteristics are equal, they form one hindrance.” Both combine two as one, but their formulations differ.
- The list and explanations of four doubts 〔T32 416b21–28〕: four are listed and four explained, corresponding item by item. Only the fourth item changes its name between list and explanation (section 2).
- Three occurrences of ‘attachment’ 〔T32 416c02–05〕: attachment through sensual desire encompasses all greed; attachment through ill will encompasses all unwholesome qualities; attachment through sloth, sleep, agitation-and-remorse, and doubt encompasses all unwholesome qualities of delusion. The five hindrances are assigned to three groups, and then gathered under the final statement, “In this way, attachment through the five hindrances encompasses all defilements” 〔T32 416c05〕.
6. Internal Cross-Reading
- Backward: the names of the five hindrances and explanations of the first three terms 〔T32 416b06–10〕, and the three kinds of sleep 〔T32 416b10–13〕, which this passage continues; “in this treatise” 〔T32 416a20–21〕; the first two occurrences of “do not have different meanings” 〔T32 414a03–04〕 and 〔T32 414b09〕; and “when the five hindrances have been subdued, this is access” 〔T32 414a23〕.
- Forward: the establishment of the five factors begins at “Question: If the first jhāna is said to accomplish five factors as jhāna” 〔T32 416c07〕 in the next unit; the five hindrances as antidotes to the five jhānas from 〔T32 416c21 onward〕; and two further occurrences of “in this scripture” at 〔T32 418b20〕 and 〔T32 419b22〕.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Questions on Sleep and the Five Hindrances · Apparatus · Summer 2026