俱舍論疏 4.77

4.77

論「勤謂令心勇悍為性」，《正理論》云「於諸已生功德、過失，守護、棄捨。於諸未生功德、過失，令生、不生。心無墮性，說名為勤。由有此故，心於如理所作事業堅進不息。」依《正理論》，於善法中更立欣、厭，然不遍於一切善心。故彼論云「說二及言，兼攝欣、厭。厭謂善心審觀無量過患法性，此增上力所起順無貪心厭背性，與此相應名厭作意。欣謂善心希求過患出離對治，此增上力所起順其證修心欣尚性。此於離喜未至等地亦有現行，故非喜受，與此相應名欣作意。此二行相更互相違，故一心中無容竝起，是故此中不正顯說，大善地法性不成故。亦有喜根、厭行俱轉，定無有欣、厭行俱轉。為表此二定不俱行，說二及言，行相違故。」又《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。此厭唯善，通漏、無漏。又《婆沙》一百四十三亦別立欣、厭。然諸小論多不說者，以非恒起不遍善心，不說以為大善地法。諸心、心所有相應起，非自力起，有二十八，通中除慧，善大地十，煩惱地除無明一，不善地二，不定取二謂尋、伺。有自力起非相應起，有十六法，謂小惑十，不定中六謂貪、嗔、慢、悔、睡眠及疑。其睡眠所以是自力起者，由於睡位起貪、嗔等及諸善心。此是貪等、善等隨眠而起，非是眠睡隨貪等起。故《婆沙》五十云「睡眠、惡作雖亦獨立而不離二，不立結中。問：若爾，貪等應是亦自力起亦隨從起。答：於睡眠中若自力起、若他力起，或皆隨眠，故相無差別，所以不說。又雖隨眠起，性不隨彼成不善等，故不別說。亦相應起亦自力起，謂有二法，謂大惑中無明及通中慧。若作五見則自力起，餘即相應無明。若與九種隨眠、十種小惑及與悔俱則是相應，不共無明則是自力。非相應起非自力起，謂有一法，即是心王。」

The treatise says: "'Vigor' refers to having bravery/zeal of the mind as its nature." The Nyāyānusāra says: "Safeguarding or abandoning virtues and faults that have already arisen; causing to arise or not arise virtues and faults that have not yet arisen—the mind's lack of indolence is called 'vigor'. Because of this, the mind advances firmly and tirelessly in undertakings appropriately performed." Relying on the Nyāyānusāra, delight and disgust are additionally established among wholesome dharmas, yet they do not pervade all wholesome minds. Therefore, that treatise says: "The mention of the two words 'and' also encompasses delight and disgust. 'Disgust' refers to a wholesome mind carefully observing the infinite faults of phenomena; that aversion of the mind which conforms to non-greed arisen through this dominant force is called disgust, and the mental application associated with this is called the mental application of disgust. 'Delight' refers to a wholesome mind aspiring to the counteragents that lead away from faults; that enthusiasm of the mind which conforms to their realization and cultivation arisen through this dominant force is called delight. This also operates in [stages] such as the unapproached stage that is free from joy; hence it is not the feeling of joy, and the mental application associated with this is called the mental application of delight. The modes of these two mutually conflict; therefore, they cannot arise together in a single mind. For this reason, they are not explicitly expounded here, because their status as great wholesome ground dharmas cannot be established. There is also the case where the faculty of joy and the mode of disgust operate together, but there is definitely never a case where the modes of delight and disgust operate together. To indicate that these two definitely do not operate together, the two words 'and' are used, because their modes conflict." Furthermore, the Abhidharma treatise says: "'Delight' refers to joyful admiration. Having seen the virtues in the category of cessation, it causes the mind to joyfully admire and comply with cultivating the good. Because the mind has this, it delights in nirvāṇa; the mental application associated with this is called the mental application of delight. 'Disgust' refers to revulsion. Having seen the faults in the category of saṃsāra, it causes the mind to turn away in revulsion and comply with dispassion. Because the mind has this, it detests birth-and-death; the mental application associated with this is called the mental application of disgust." Furthermore, the Vibhāṣā, fascicle twenty-eight, says: "Evaluation: There is a distinct dharma named disgust, which is neither wisdom nor non-greed; it is a mental factor and is associated with the mind." This is said to be among the remaining mental factors of such a class that are associated with the mind. However, regarding what the Jñānaprasthāna says about the tolerances and knowledges of suffering and origination being capable of disgust: because those tolerances and knowledges are associated with disgust, they are said to be capable of disgust; they are not the intrinsic nature of disgust. Furthermore, in the Vibhāṣā, fascicle one hundred and ninety-six, the evaluating master separately states that disgust has an intrinsic nature, which is the same as the previous text. This disgust is exclusively wholesome, common to the tainted and untainted. Furthermore, the Vibhāṣā, fascicle one hundred and forty-three, also separately establishes delight and disgust. However, that the minor treatises mostly do not mention them is because they do not arise constantly and do not pervade wholesome minds, so they are not spoken of as great wholesome ground dharmas. Mental factors that arise in association and do not arise through their own power are twenty-eight: among the universal ones, excluding wisdom; the ten of the great wholesome ground; the defiled ground excluding ignorance, which leaves one; the two of the unwholesome ground; and among the indeterminate, two are taken, namely investigation and analysis. Those that arise through their own power and do not arise in association are sixteen dharmas: namely, the ten minor defilements, and six among the indeterminate, namely greed, anger, pride, regret, sleep, and doubt. The reason why sleep arises through its own power is that during the state of sleep, greed, anger, etc., as well as wholesome minds arise. These are greed, etc., and wholesome [minds] arising in accordance with sleep, not sleep arising in accordance with greed and the like. Hence the Vibhāṣā, fascicle fifty, says: "Although sleep and regret also stand independently, they are not separate from the two, so they are not established among the fetters." Question: "If so, greed and the like should both arise through their own power and arise through following along." Answer: "In sleep, whether arising through their own power or through other power, perhaps they all accord with sleep, so their characteristics have no distinction; hence this is not mentioned. Furthermore, although they arise in accordance with sleep, their natures do not accord with it to become unwholesome and so forth, so they are not separately explained. Those that both arise in association and arise through their own power are two dharmas: namely, ignorance among the great defilements and wisdom among the universal. If it acts as the five views, it arises through its own power; the rest arises in association. If it is accompanied by the nine anuśayas, the ten minor defilements, and regret, it is associated; unshared ignorance arises through its own power. That which neither arises in association nor arises through its own power is one dharma, namely the king of mind."