俱舍論記 4.77

4.77

「勤謂令心勇悍為性」者，勤謂令心勇悍為性，即勤斷二惡、勤修二善無退義也。懈怠相違。故《入阿毘達磨》云「精進謂於善、不善法生滅事中勇悍為性。即是沈溺生死泥者，能策勵心令速出義。」若依《正理》，於善法中更說欣、厭。彼論意言：頌說二及言，兼攝欣、厭。厭謂厭背，如緣苦、集。欣謂欣尚，如緣滅、道。此二互起，必於一心不得俱生。雖唯是善，非遍善心，故大善地法中不別標顯。又《入阿毘達磨論》云「欣謂欣尚於還滅品，見功德已令心欣慕隨順修善，心有此故欣樂涅槃，與此相應名欣作意。厭謂厭患於流轉品，見過失已令心厭離隨順離染，心有此故厭惡生、死，與此相應名厭作意。」又《婆沙》二十八云「評曰：有別法名厭，非慧、非無貪，是心所法，與心相應。此說攝在復有所餘如是類諸心所法與心相應。然見蘊說苦集忍智名能厭者，由彼忍智與厭相應，故名能厭，非厭自性。」又《婆沙》一百九十六，評家別說有厭體，與前文同。此厭唯是善，通漏、無漏。又《婆沙》一百四十三亦別立欣、厭。準上諸論，欣、厭定有。然此論中別不說者，以非恒起或非竝生，故不說為大善地法。

Regarding "Diligence (vīrya) means having the nature of making the mind courageous": Diligence means having the nature of making the mind courageous, which means diligently severing the two evils and diligently cultivating the two wholesomes without regressing. It is opposed to sloth (kausīdya). Therefore the *Abhidharmāvatāra* states: "Energy (vīrya) has courage as its nature in matters of the arising and cessation of wholesome and unwholesome dharmas. That is to say, for those sinking in the mud of saṃsāra, it has the meaning of being able to stimulate the mind to make it emerge quickly."

According to the *Nyāyānusāra*, delight (prāmodya) and disgust (nirvid) are further mentioned among the wholesome dharmas. The meaning of that treatise is: The verse says "and" twice, which also subsumes delight and disgust. Disgust means turning away with aversion, as when taking duḥkha and samudaya as objects. Delight means yearning with joy, as when taking nirodha and mārga as objects. These two arise mutually exclusively; they definitely cannot co-arise in a single mind. Although they are strictly wholesome, they do not pervade all wholesome minds, and therefore are not individually specified among the great wholesome ground-dharmas.

Furthermore, the *Abhidharmāvatāra* states: "Delight means yearning with joy for the category of cessation: having seen its benefits, it causes the mind to yearn for it and accord with the cultivation of the wholesome; because the mind possesses this, it delights in nirvāṇa; association with this is called attention with delight. Disgust means weariness with the category of transmigration: having seen its faults, it causes the mind to feel disgust and turn away, according with detachment from defilement; because the mind possesses this, it loathes birth and death; association with this is called attention with disgust."

Furthermore, *Mahāvibhāṣā* 28 states: "Appraisal: There is a separate dharma called disgust, which is neither wisdom nor non-greed; it is a mental factor associated with the mind. This is said to be subsumed under 'there are further other such kinds of mental factors associated with the mind.' However, when the Aggregate of Views says that the tolerances and knowledges of duḥkha and samudaya are able to feel disgust, it is because those tolerances and knowledges are associated with disgust that they are called able to feel disgust, not that disgust is their intrinsic nature." Furthermore, in *Mahāvibhāṣā* 196, the arbiters separately state that there is an entity of disgust, identical to the earlier text. This disgust is strictly wholesome, and extends to sāsrava and anāsrava. Furthermore, *Mahāvibhāṣā* 143 also separately posits delight and disgust.

Based on the above treatises, delight and disgust definitely exist. However, that they are not separately stated in this treatise is because they do not arise constantly or do not arise simultaneously; therefore they are not stated as great wholesome ground-dharmas.