成唯識論述記 6.408

6.408

述曰：論主答曰：害雖亦爾，唯在意地，有三義故，所以別翻，不同忿等。一、數現起，即簡餘煩惱，嫉、慳雖亦然；二、此則損自、他，嫉等不然故；三、障無上乘勝因之悲故。無上之乘要須悲救，悲因既闕，難以濟生。害之功能增障於此，故雖在意與餘亦同，三義勝餘，故須翻善。令知此失，故翻立善，生得善位隨此而說。若爾，癡分忘、念等三，何故不翻？

The Commentary states: The author of the treatise answers: Although harm is also like that, existing only on the mental ground, it is separately inverted because of three reasons, unlike anger and so forth: First, it manifests frequently—this excludes the other afflictions, though jealousy and stinginess are also like this; second, this damages both oneself and others, which is not the case for jealousy and the like; third, it obstructs compassion (karuṇā), the superior cause of the supreme vehicle. The supreme vehicle must rely on compassion for salvation; if the cause of compassion is lacking, it is difficult to rescue sentient beings. The function of harm prominently obstructs this; therefore, although it is in the mental consciousness and the same as the rest, these three reasons make it superior to the rest, so it must be inverted into a wholesome factor. To make this fault known, it is inverted to establish a wholesome factor; this is stated accordingly in the stage of innate wholesome factors. If so, why are the three—forgetfulness and so on—which are fractions of delusion, not inverted?