俱舍論疏 4.77

4.77

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."