俱舍論頌疏論本 4.24

4.24

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).