[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 4.24 # 俱舍論頌疏論本 4.24 俱舍論頌疏論本 4.24 - **Language:** Classical Chinese ### [4.24](https://indike.org/pramana/in.bauddha.taisho.1823.4.24) 釋曰：信者，澄淨也，如水清珠能清濁水，心有信珠，令心澄淨。有說於四諦、三寶、善惡業果，忍許名信。及不放逸者，修諸善法。論云：「離諸善法，復何名修（此難意，善法即修，離善之外何者名修，名不放逸也）？」謂此於善，專注為性（答前難也。專注是修，名不放逸也）。餘部經中有如是釋：能守護心名不放逸。輕安者，輕謂輕利，安謂安適。於善法中有所堪任，名心堪任性。捨者，捨離沈、掉，令心平等，無警覺性。慚、愧二種，如後當釋。頌言二根者，謂無貪、無瞋二善根也。不說無癡者，無癡善根以慧為體，前大地法中慧已攝竟，故大善地法中不重說也。言不害者，謂無損惱。勤者，精進，謂能令心勇悍為性。頌言唯遍善心者，釋得地名也，謂唯遍善心也。由前信等具此兩義：一則唯是善性、二則遍一切善心，如大地法雖能遍善心，不是唯善。唯信等具二義，得大善地法名也。 > The explanation says: "Faith" (śraddhā) means clarity; just as a water-clearing jewel can clear turbid water, so when the mind possesses the jewel of faith, it causes the mind to become clear. Some say that acquiescence in the four truths, the Three Jewels, and the fruits of wholesome and unwholesome karma is called faith. "And heedfulness" (apramāda) means cultivating wholesome dharmas. The treatise says: "Apart from wholesome dharmas, what else could be called cultivation? (The sense of this objection is: wholesome dharmas are themselves cultivation; apart from the wholesome, what could be called cultivation that it is termed heedfulness?)" It means that focused application toward the wholesome is its nature (answering the preceding objection: focused application is cultivation, and is termed heedfulness). In the sūtras of other schools there is this explanation: being able to guard the mind is called heedfulness. "Pliancy" (praśrabdhi): pliancy means lightness and agility, while ease means comfort and suitability. Having competence with regard to wholesome dharmas is called the mind's fitness. "Equanimity" (upekṣā) means abandoning depression and agitation, causing the mind to be balanced and free from alert excitation. The two of "shame" (hrī) and "embarrassment" (apatrāpya) will be explained later. The verse says "two roots", which refers to the two wholesome roots of non-greed (alobha) and non-hatred (adveṣa). Non-delusion (amoha) is not mentioned because the wholesome root of non-delusion has wisdom (prajñā) as its essence, and wisdom was already included among the preceding universal mental dharmas (mahābhūmika); hence it is not stated again among the universal wholesome mental dharmas (kuśalamahābhūmika). "Non-harming" (ahiṃsā) means absence of injury or vexation. "Vigor" (vīrya) is diligence, which has the nature of making the mind courageous. The verse says "only pervasive of wholesome minds", which explains how it receives the name "ground" (bhūmi), meaning it only pervades wholesome minds. Because the preceding \[dharmas such as\] faith possess these two characteristics—first, being solely wholesome by nature, and second, pervading all wholesome minds—just as the universal mental dharmas, though able to pervade wholesome minds, are not solely wholesome. Only faith and the others possess both characteristics, thereby obtaining the name "universal wholesome mental dharmas" (kuśalamahābhūmika). > — English (machine translation) (machine translation) - [Previous: 4.23](https://indike.org/pramana/in.bauddha.taisho.1823.4.23) - [Next: 4.25](https://indike.org/pramana/in.bauddha.taisho.1823.4.25) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1823.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.4.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.4.24](https://indike.org/pramana/in.bauddha.taisho.1823.4.24) · Pramāṇa