大乘百法明門論解 1.60

1.60

言欲者，於所樂境希望為性，勤依為業。勝解者，於決定境印持為性，不可引轉為業。謂邪正等教理證力，於所取境，審決印持，由此異緣不能引轉故，若猶豫境，勝解全無，勝即是解。念者，於曾習境令心明記不忘為性，定依為業。謂數憶持曾所受境而不忘失，能引定故。三麼地者，此云等持，於所觀境令心專注不散為性，智依為業。謂得、失、俱非境中，由定令心專注不散，依斯便有決定智，生心專注言顯，所欲住即便能住，非唯一境；不爾，見道歷觀諸諦，前後境別，應無等持也。言慧者，於所觀境揀擇為性，斷疑為業。謂觀得、失、俱非境中，由慧推求得決定故。上言解現下文者，義在此爾。（欲益得其詳，請閱成唯識第五卷）。

Desire (chanda) has the nature of longing for an object one finds pleasure in, and its function is serving as the basis for diligence. Resolve (adhimokṣa) has the nature of affirming and holding to a determined object, and its function is being incapable of being turned away; that is, through the power of evidence from perverse or correct teaching and reasoning, it scrutinizes, decides, affirms, and holds to the apprehended object, and because of this, differing conditions cannot divert it; if it is a dubious object, resolve is entirely absent; 'superior' (勝) is itself 'understanding' (解). Mindfulness (smṛti) has the nature of causing the mind to remember clearly and not forget a familiar object, and its function is serving as the basis for concentration (samādhi); that is, because it repeatedly recalls and holds an object previously experienced without forgetting or losing it, it can lead to concentration. Concentration (samādhi), translated here as 'equipoise' (等持), has the nature of causing the mind to be focused and undispersed upon an investigated object, and its function is serving as the basis for knowledge; that is, among objects of gain, loss, or neither, concentration causes the mind to be focused and undispersed, and relying upon this, determinate knowledge arises; the expression 'focused mind' reveals that wherever it wishes to abide, it is immediately able to abide, not that it is restricted to a single object; were it not so, when during the path of vision (darśana-mārga) one sequentially contemplates the various truths and the preceding and subsequent objects differ, there would be no concentration. Wisdom (prajñā) has the nature of discerning an investigated object, and its function is severing doubts; that is, in contemplating objects of gain, loss, or neither, through wisdom's investigation it attains certainty. When it was said above that the explanation will appear below, the meaning was just this. (If you wish to obtain more details, please consult the fifth fascicle of the Vijñaptimātratāsiddhi).