大乘百法明門論疏 1.87

1.87

此即第三解善十一。言善者，不造眾惡，名之為善。信有三寶、四諦，心不生謗，名之為信。心勇不退，精勤策勵，求諸善法，名為精進。造諸過惡，自羞名慚。造諸過惡，羞他名愧。又解云：「造諸過惡羞天名慚，造諸過惡羞人名愧。」於世榮利、財色等法，心不耽著，名曰無貪。於諸有情，心無損害、慈愍在懷，名曰無嗔。於諸善法，心無迷惑、如實了知，名曰無癡。身心調暢，遠離麁重，適悅安樂，名為輕安。耽著五欲，名為放逸。遠離彼塵，名不放逸。離沈、離掉，處於中庸，其心平等，名之為捨。損惱有情，稱之為害。哀愍生故，名為不害。上來第三解善十一訖。

This is the third [section], explaining the eleven kuśalas. As for 'kuśala' (wholesome): not committing various evils is called wholesome. Having faith that the Three Jewels and the Four Truths exist, so that the mind does not give rise to denigration, is called śraddhā. The mind being courageous and non-retrogressing, diligently striving and encouraging itself to seek all wholesome dharmas, is called vīrya. Committing faults and evils and feeling inward shame is called hrī. Committing faults and evils and feeling shame before others is called apatrāpya. Another explanation says: 'Committing faults and evils and feeling shame before the devas is called hrī; committing faults and evils and feeling shame before humans is called apatrāpya.' In regard to worldly glory, profit, wealth, sensual forms, and such dharmas, the mind not being indulgently attached is called alobha. Toward all sentient beings, the mind having no intention to harm and harboring loving-kindness and compassion is called adveṣa. In regard to all wholesome dharmas, the mind being free of confusion and knowing them as they really are is called amoha. Body and mind being harmonious and compliant, free from coarse heaviness, and filled with ease and bliss is called praśrabdhi. Indulgently clinging to the five desires is called heedlessness (pramāda). Being free from those defilements is called apramāda. Being free from depression and free from agitation, dwelling in the middle way, and having an impartial mind is called upekṣā. Harming and afflicting sentient beings is called hiṃsā. Having pity and compassion for living beings is called ahiṃsā. This concludes the third [section] above, explaining the eleven kuśalas.