---
title: "毗尼關要事義 · 第四卷"
description: "毗尼關要事義由清代律宗高僧德基輯錄，是漢傳佛教律學重要註疏。該書成於清初，針對四分律藏核心戒律條文與實踐要義進行系統梳理與闡釋，內容涵蓋比丘戒相、持犯開遮及日常生活規範。德基律師以精簡筆法提煉律學關要，助修行者把握戒律精神。此著作反映了明清時期律宗復興的學術背景，被視為研習南山律的重要入門指南，對後世律學研究與實踐影響深遠，在佛教戒律傳承中佔有權威地位。"
url: "https://rushiwowen.co/en/r/cmcxdzg4a038vjm04bnw1g8t6"
---

### 第四卷五蓋心

> Volume 4: The Five Hindrances of the Mind

蓋即蓋覆之義。謂諸眾生由此貪等五惑。蓋覆心識。而於正道不能明了。沉滯三界。不能出離也。

> "Cover" means to conceal. It refers to how sentient beings, due to these five afflictions such as greed, have their minds and awareness covered over. As a result, they cannot clearly perceive the true path, remain trapped in the three realms, and are unable to break free.

一貪欲蓋　貪欲者。引取無厭曰貪。希須樂慕為欲。謂諸眾生貪愛世間男女色聲香味觸法及財寶等。物無有厭足。以此貪欲。蓋覆心識。禪定善法不能發生。沉滯三界。不得出離。故名蓋也。

> The Hindrance of Greed and Desire. Greed means to grasp and take, never satisfied. Desire means to crave, long for, and yearn. It refers to sentient beings clinging to worldly things—forms, sounds, scents, flavors, tangible objects, mental phenomena, wealth, treasures, and so on—never feeling content. Because of this greed and desire, the mind and consciousness are covered over. Meditative concentration and wholesome qualities cannot arise. One sinks and stagnates in the three realms, unable to break free. Therefore, it is called a hindrance.

二瞋恚蓋　瞋恚者。即忿怒之心也。謂諸眾生或於違情境上。或追憶他人惱我。及惱我親。而生忿怒。以此瞋恚。蓋覆心識。禪定善法不能發生。沉滯三界。不得出離。故名蓋也。

> The Second Hindrance: The Veil of Anger Anger is the mind of rage and resentment. It arises when sentient beings encounter situations that go against their wishes, or when they dwell on memories of how others have harmed them or their loved ones, giving rise to fury. This anger veils the mind and consciousness, preventing the development of meditative concentration and wholesome qualities. It causes beings to sink and stagnate within the three realms, unable to break free. Therefore, it is called a hindrance.

三睡眠蓋　睡眠者。意識惛熟曰睡。五情闇冥曰眠○五情者。即眼耳鼻舌身五根也　謂諸眾生以此睡眠。蓋覆心識。禪定善法不能發生。沉滯三界。無有出期。故名蓋也。

> The Hindrance of Sleepiness and Drowsiness "Sleepiness" refers to when the conscious mind becomes dull and sluggish. "Drowsiness" means the five senses grow dim and obscured. (The five senses are the five faculties: eyes, ears, nose, tongue, and body.) It is said that sentient beings, because of this sleepiness and drowsiness, cover over their mind-consciousness. As a result, the wholesome states of meditation and concentration cannot arise. They sink and stagnate within the three realms, with no prospect of liberation. Therefore, it is called a "hindrance."

四掉悔蓋　掉悔者。掉動也。身無故遊行為掉。掉已思惟。心中憂惱為悔。謂諸眾生以此掉悔。蓋覆心識。禪定善法不能發生。沉滯三界。無有出期。故名蓋也。

> \*\*Four: Restlessness and Regret as Hindrances\*\* Restlessness means fidgeting—aimlessly wandering with the body. Regret follows: after acting, you dwell on it, feeling worried and troubled in your mind. For all beings, these two states—restlessness and regret—overlay and obstruct the mind. Because of them, the good qualities of meditation and stability cannot arise. Instead, you remain stuck and sinking in the three realms of existence, with no way to escape. That's why they're called "hindrances."

五疑蓋　疑者猶豫不決之義。即疑惑也。謂諸眾生無明暗鈍。不別真偽。猶豫之心常不決斷。以此疑惑。蓋覆心識。禪定善法不能發生。沉滯三界。無有出期。故名蓋也。舍衛國中妙五欲

> \*\*Five Hindrances: Doubt Hindrance\*\* Doubt means indecisiveness—a state of uncertainty. Living beings, blinded by ignorance and dullness, cannot distinguish truth from falsehood. Their hesitant minds remain constantly unsettled. This doubt covers and obscures the mind and consciousness, preventing the arising of meditative concentration and virtuous qualities. Sinking and lingering in the three realms of existence, there is no escape. Thus it is called a "hindrance." In the city of Śrāvastī, exquisite are the five objects of desire...

止觀云。五塵非欲。而其中有味。能起行人須欲之心。故言五欲。常能牽人入諸魔境故也。

一色欲　謂男女形貌端莊。及世間寶物。玄黃朱紫種種妙色。能令眾生樂著無厭。故名色欲。

二聲欲　謂絲竹環珮之聲。及男女歌詠等聲。能令眾生樂著無厭。故名聲欲。

三香欲　謂男女身香及世間一切諸香。能令眾生樂著無厭。故名香欲。

四味欲　謂種種飲食肴饍等美味。能令眾生樂著無厭。故名味欲。

五觸欲　謂男女身分柔輭細滑。寒時體溫。熱時體涼。及衣服等種種好觸。能令眾生樂著無厭。是名觸欲。鑰

音藥。鎻鑰開鎻之具。捫摸

上音門。撫持也。即捉持也。下音莫。摸𢱢也。即摸𢱢女人也。溺

音匿。沉沒。捻

音聶。指捻。髀

音彼。股骨也。秸

與稭同音。戞禾稾去其皮。故名草秸。縊

音医。絞也。自經死也。嚙

同齩音。咬齧也。指印

按根本雜事。佛聽比丘畜印。以為記騐。但不聽著指環及寶莊飾。許用鍮石赤銅白銅牙角五種物作。又印有二種。一是大眾。二是私物。若大眾印可刻轉法輪像。兩邊安鹿伏跪而住。其下應書元本造寺施主名字。若私印刻作骨鎻像。或作髑髏形。欲令見時生厭離故。凡律中言手印指印皆如此。株

音諸。木根入土曰根。土上曰株。睒

音閃。沃壤

上音屋。泉之從上溜下者為沃泉。下音攘。柔土無塊曰壤。壤赤土以萬物自生。即不假溉灌。萬物自生。故稱沃壤土也。崇樹

崇者。尊也。樹者扶。樹植也。所謂尊敬植種福善。誣

音無。謗也。以無為有也。