大乘義章 2.25

2.25

次辨開合。心法開合，廣略不定。或總為一，謂一心聚。或分為二，謂心與數，六識是心，想等是數。或分為四，謂受、想、行、識。心王名識，想數名想，受數名受，餘數名行。或分為六，所謂六識。又依《毘曇》說，為四十七心數法：心王為一，數法之中有四十六。何者是乎？通地有十，通彼心王，合為十一。通地十者，如彼論說，想、欲、觸、慧、念、思、解脫、憶、定及受，是說通地。於境取相名想。於緣欲受稱欲。令根塵識和合名觸。於緣決定名慧。記識不忘名念。於善惡等思願造作名思。於緣作相，受彼相狀限量名解脫。若無解脫，常守一緣不能捨離。於緣發悟名憶。常緣不亂稱定。受違順中名受。此十遍與一切心俱，名通大地。善地有十，通前合為二十一也。何者是乎？如彼論說，諸根、有慚、愧、信、者猗、不放逸、不害、精進、捨，一切善心俱。言諸根者，所謂無貪、無瞋善根。以何義故不說無癡？無癡是慧，與通地中慧數體同，故此不論。於他眾生及眾具等離貪著心名無貪。於眾生數及非眾生不懷瞋恚心名無瞋。於惡自厭名慚。於過羞他稱愧。於三寶等淨心不疑名信。身心離惡稱猗。起善方便離惡不作名不放逸。不逼迫他名為不害。斷惡集善懃方便修名精進。內心平等名之為捨。此十遍在一切善中，名善大地。不善地中，心法有二，謂無慚、愧，通前合為二十三也。大煩惱中具說有十，別唯有五，通前合為二十八也。何者是十？如彼論說，邪解、不正憶、不順智、失念、不信、懈怠、亂、無明、掉、放逸，是煩惱大地。顛倒解脫名邪解。邪受境界名不正憶。顛倒決定名不順智。邪記妄受名失念。於三寶等邪疑不淨名不信。不斷惡修善不勤方便名懈怠。境界所牽散隨諸緣名為亂。於法不了名無明。躁動不息名為掉。離善方便名放逸。此十遍在諸煩惱中，名大煩惱地。問曰：睡亦遍諸煩惱，何故不名大煩惱地？論自釋言「睡順正受，能速發定，是故不說。」

Next, expansion and contraction are distinguished. The expansion and contraction of mental dharmas is not fixed between broad and brief. Sometimes they are subsumed into one, called the single aggregate of mind. Sometimes they are divided into two, called mind and mental factors: the six consciousnesses are mind, while perception and the like are mental factors. Sometimes they are divided into four, called sensation, perception, formations, and consciousness: the mental king is called consciousness, the mental factor of perception is called perception, the mental factor of sensation is called sensation, and the remaining mental factors are called formations. Sometimes they are divided into six, namely the six consciousnesses. Furthermore, according to what the Abhidharma teaches, there are forty-seven mental dharmas: the mental king is one, and among the mental factors there are forty-six. Which are these? There are ten of the universal ground; combining them with that mental king, they total eleven. As for the ten of the universal ground, as that treatise teaches: perception, desire, contact, wisdom, mindfulness, volition, determination, recollection, concentration, and sensation—these are called the universal ground. Grasping characteristics in an object is called perception. Wishing to experience toward a condition is called desire. Causing sense organ, sense object, and consciousness to harmonize is called contact. Decisiveness toward a condition is called wisdom. Remembering without forgetting is called mindfulness. Intending, willing, and acting toward good, bad, and the like is called volition. Constructing characteristics toward a condition, and experiencing the limits of those characteristics, is called determination; without determination, one would always hold to a single condition and be unable to let go of it. Awakening toward a condition is called recollection. Constantly focusing without distraction is called concentration. Experiencing the adverse, agreeable, or neutral is called sensation. These ten are universally present with all minds; hence they are called the great universal ground. There are ten of the wholesome ground; together with the preceding, they total twenty-one. Which are these? As that treatise teaches: the roots, possessing shame, remorse, faith, pliancy, diligence, non-harming, vigor, and equanimity, are present with all wholesome minds. As for "the roots", they refer to the wholesome roots of non-greed and non-anger. For what reason is non-delusion not mentioned? Non-delusion is wisdom, and is identical in substance with the mental factor of wisdom in the universal ground; therefore it is not discussed here. A mind devoid of greedy attachment toward other sentient beings and material possessions is called non-greed. A mind harboring no anger toward sentient and non-sentient beings is called non-anger. Self-loathing toward evil is called shame. Embarrassment before others regarding faults is called remorse. A pure mind without doubt regarding the Three Jewels and so forth is called faith. Body and mind free from evil is called pliancy. Giving rise to wholesome expedients and refraining from evil is called diligence. Not tormenting others is called non-harming. Severing evil, gathering good, and vigorously cultivating with effort is called vigor. An inner mind of impartiality is called equanimity. These ten are universally present in all wholesome states; hence they are called the great wholesome ground. In the unwholesome ground, there are two mental dharmas, namely lack of shame and lack of remorse; together with the preceding, they total twenty-three. Among the great defilements, ten are fully explained, but distinctly there are only five; together with the preceding, they total twenty-eight. Which are the ten? As that treatise teaches: wrong view, incorrect recollection, discordant knowledge, loss of mindfulness, non-faith, indolence, distraction, ignorance, restlessness, and negligence—these are the great defilement ground. Inverted determination is called wrong view. Incorrectly experiencing sense objects is called incorrect recollection. Inverted decisiveness is called discordant knowledge. Incorrect remembering and false experiencing is called loss of mindfulness. Wrong doubt and impurity regarding the Three Jewels and so forth is called non-faith. Not severing evil and cultivating good, and not exerting effort, is called indolence. Being pulled by sense objects and scattered along various conditions is called distraction. Not comprehending dharmas is called ignorance. Restlessness and agitation without cessation is called restlessness. Abandoning wholesome expedients is called negligence. These ten are universally present in all defilements; hence they are called the great defilement ground. Question: Drowsiness is also universally present in all defilements; why is it not called the great defilement ground? The treatise itself explains: "Drowsiness accords with correct absorption and can quickly initiate concentration; therefore, it is not mentioned."