唯識三十論要釋 1.21

1.21

釋曰。此顯第三善位心所。然此頌文有其三節。初言善者摽位名義。次言信等出位自性。後說及言顯別心所。唯善心俱名善心所故。信慚等定有十一　云何為信。於實德能深忍樂欲心淨為性。對治不信樂善為業。忍謂勝解。即是信因。樂欲謂欲即是信果。此性澄清能淨心等。以心勝故立心淨名。如淨水清珠能清濁水。由斯對治不信心愛樂證修世出世善。三信差別百法疏明　云何為慚。依自法力崇重賢善為性。對治無慚止息惡行為業。謂依自法尊貴增上。崇重賢善羞恥過惡。對治無慚息諸惡行　云何為愧。依世間力輕拒暴惡為性。對治無愧止息惡行為業。謂依世間訶厭增上。輕拒暴惡羞恥過罪。對治無愧止息惡行。善心起時。隨緣何境皆有崇重善及輕拒惡義。故慚與愧俱遍善心。無貪等者等無嗔癡。此三名根生善勝故。三不善根近對治故　云何無貪。於有有具無著為性。對治貪著作善為業　云何無嗔。於苦苦具無恚為性。對治嗔恚作善為業。善心起時。隨緣何境皆於有等無著無恚。觀有等立非要緣彼。如前慚愧觀善惡立。故此二種俱遍善心　云何無癡。於諸理事明解為性。對治愚癡作善為業。以此三種為善根本。是故皆言作善為業　勤謂精進。於善惡品修斷事中勇悍為性。對治懈怠滿善為業。勇表勝進簡諸染法。捍表精淳簡淨無記。即顯精進唯善性攝。五相差別百法疏明　安謂輕安。遠離麁重調暢身心堪任為性。對治惽沈轉依為業。謂此伏除能障定法。令所依止轉安適故。故此輕安唯在定地調暢身心。餘位無故。由定滋養有調暢故。故唯此一不遍善心。除此餘十遍善心起　不放逸者精進三根。於所斷修防修為性。對治放逸成滿一切世出世間善事為業。謂於四法於修斷事皆防修名不放逸。非別有體。無異相故。於防惡事修善事中。離四功能無別用故　云何行捨。精進三根令心平等正直無功用住為性。對治掉舉靜住為業。謂於四法令心遠離掉舉等障靜住名捨。平等正直無功用住。初中後位辨捨差別。由不放逸先除雜染。捨復令心寂靜而住。此無別體如不放逸。離彼四法無相用故。能令寂靜即四法故。所令寂靜即心等故　云何不害。於諸有情不為損惱無嗔為性。能對治害悲愍為業。謂即無嗔於有情所不為損惱假名不害無嗔翻對斷物命嗔。不害正違損惱物害。無嗔與樂不害拔苦。是謂此二麁相差別。理實無嗔實有自性。不害依彼一分假立。為顯慈悲二相別故。利樂有情彼二勝故。及顯十一義別心所。謂欣厭等善心所法雖義有別說種種名。而體無異故不別立。欣謂欲俱無嗔一分。於所欣境不憎恚故。不忿恨惱嫉等亦然。隨應正翻嗔一分故。厭謂慧俱無貪一分。於所厭境不染著故。不慳憍等當知亦然。隨應正翻貪一分故。不覆諂誑無貪癡一分。隨應正翻貪癡一分故。不慢即是慚一分攝。若崇重彼不慢彼故。不疑即是正直所攝。以正見者無猶豫故。不散亂體即正定攝。不妄念者即是正念。悔眠尋伺通染不染。如觸欲等無別翻對。何緣諸染所翻善中有別翻對有不爾者。相用別者便別立之。餘善不然。不應為例。又諸染法遍六識者。勝故翻之別立善法。慢等忿等唯意識俱。害雖亦然。而數現起損惱他故。障無上乘勝因悲故。為了知彼增上過失。翻立不害。失念散亂及不正知翻入別境。善中不說。染淨相翻淨令少染。淨勝染劣少敵多故。又解理通說多同體。迷情事局隨相分多。故於染淨不應齊責。第七八識隨位有無。若前六識定位皆有。若非定位唯闕輕安。由其五識亦有定故。定所善引者亦有調暢故。成所作智俱必有輕安故。諸餘門義百法疏明。樂博聞者應學廣論。如是已說善位心所。煩惱心所其相云何。頌曰。

Commentary: This explains the caittas of the third category, the wholesome. Now, the text of this verse has three clauses: first, saying 'wholesome' indicates the title and meaning of this category; next, saying 'faith, and so forth' presents the essential nature of this category; lastly, the word 'and' shows other caittas. Because only those associated with wholesome mind are called wholesome caittas, faith, shame, and the rest are definitely eleven. / What is faith (śraddhā)? Its nature is deep conviction, joyful desire, and purity of mind regarding reality, virtue, and capacity. Its activity is to counter lack of faith and to take delight in the wholesome. Conviction means resolution (adhimokṣa), which is the cause of faith; joyful desire means desire (chanda), which is the result of faith. Its nature is clear and tranquil, capable of purifying the mind and [other caittas]; because the mind is primary, it is designated as 'clarity of mind'. Just as a water-clearing pearl can clear turbid water, so by this it counters lack of faith, and the mind delights in realizing and cultivating worldly and supramundane wholesome [dharmas]. The distinctions among the three kinds of faith are explained in the commentary on the Śatadharmā. / What is shame (hrī)? Its nature is to honor and revere the worthy and wholesome by relying on the power of oneself and the Dharma. Its activity is to counter shamelessness and put an end to evil conduct. That is, relying on the predominant influence of the nobility of oneself and the Dharma, one honors and reveres the worthy and wholesome and feels shame at faults and evil, countering shamelessness and bringing an end to all evil conduct. / What is modesty (apatrāpya)? Its nature is to disdain and reject brutality and evil by relying on the power of the world. Its activity is to counter lack of modesty and put an end to evil conduct. That is, relying on the predominant influence of the world's censure and disgust, one disdains and rejects brutality and evil and feels shame at transgressions and crimes, countering lack of modesty and bringing an end to evil conduct. When a wholesome mind arises, whatever object it takes, it always contains the meaning of honoring the wholesome and rejecting evil; therefore both shame and modesty pervade wholesome minds. / 'Non-attachment and the other three roots' means non-anger and non-delusion are included in 'the others'. These three are called roots because they are supreme in generating the wholesome, and because they are the immediate antidotes to the three unwholesome roots. / What is non-attachment (alobha)? Its nature is absence of attachment to existence and the requisites of existence. Its activity is to counter greedy attachment and perform wholesome deeds. / What is non-anger (adveṣa)? Its nature is absence of resentment toward suffering and the requisites of suffering. Its activity is to counter hatred and perform wholesome deeds. When a wholesome mind arises, whatever object it takes, it is without attachment or resentment toward existence and the like; their establishment is formulated with reference to existence and the like, but it is not necessary that they take those as objects, just as previously shame and modesty were established with reference to good and evil. Hence these two both pervade wholesome minds. / What is non-delusion (amoha)? Its nature is clear comprehension regarding principles and phenomena. Its activity is to counter foolishness and perform wholesome deeds. Since these three are the roots of the wholesome, they are all said to have the activity of performing wholesome deeds. / 'Vigor' (vīrya) means diligence. Its nature is courage and zeal in the practices of cultivating and eliminating with respect to wholesome and unwholesome classes. Its activity is to counter indolence and fulfill the wholesome. 'Courage' expresses superior progress, excluding defiled dharmas; 'zeal' expresses pure refinement, excluding pure non-defined [dharmas]. This shows that diligence is subsumed solely under the wholesome nature. The distinctions among its five characteristics are explained in the commentary on the Śatadharmā. / 'Tranquility' means pliancy (praśrabdhi). Its nature is competence, being free from heaviness and adjusting body and mind smoothly. Its activity is to counter torpor and effect basis-transformation. That is, it suppresses and removes the dharmas that obstruct concentration, causing that which is supported to become transformed into ease. Therefore, this pliancy harmonizes and smooths body and mind solely in the stage of concentration; it is absent in other states, because it is through the nourishment of concentration that there is smooth adjustment. Therefore, this one alone does not pervade wholesome minds; the remaining ten aside from this arise pervading all wholesome minds. / 'Non-heedlessness' (apramāda) consists of diligence and the three roots; its nature is guarding and cultivating with respect to what is to be abandoned and cultivated. Its activity is to counter heedlessness and bring to completion all worldly and supramundane wholesome matters. That is, within the four dharmas, guarding and cultivating regarding abandonment and cultivation is called non-heedlessness; it has no separate substantial entity because it has no distinct characteristics. In guarding against evil and cultivating good, there is no separate function apart from the capacities of the four. / What is equanimity (upekṣā)? Consisting of diligence and the three roots, its nature is to cause the mind to abide in equality, uprightness, and effortless abiding. Its activity is to counter restlessness and abide in stillness. That is, within the four dharmas, causing the mind to be free from obstacles such as restlessness and to abide in stillness is called equanimity. Equality, uprightness, and effortless abiding distinguish equanimity in the initial, middle, and final stages. Due to non-heedlessness, defilements are removed first; equanimity then further causes the mind to abide in stillness. This has no separate substantial entity, just like non-heedlessness, because apart from those four dharmas it has no characteristics or functions: that which is able to bring about stillness is precisely the four dharmas, and that which is brought to stillness is the mind and the like. / What is non-harming (ahiṃsā)? Its nature is non-anger, not inflicting damage or distress upon sentient beings. Its activity is to counter harming and practice compassion. That is, non-anger itself, as not inflicting damage or distress upon sentient beings, is designated by prajñapti as non-harming. Non-anger directly opposes anger that cuts off living beings' lives; non-harming directly opposes harm that injures and distresses living beings. Non-anger bestows joy; non-harming alleviates suffering. Such is the gross distinction between these two. In truth, non-anger really exists as a substantial nature; non-harming is established by prajñapti on a portion of it. This is in order to reveal the different characteristics of love and compassion, and because these two are supreme in benefiting and bringing joy to sentient beings. / 'And' shows caittas distinct in meaning. Wholesome caittas such as delight and disgust, though different in meaning and spoken of by various names, are not separately established because their substantial entities are not different. Delight is a portion of non-anger associated with desire, because it bears no hatred toward the object of delight; non-wrath, non-enmity, non-affliction, non-jealousy, and the like are also like this, because they directly overturn a portion of anger as appropriate. Disgust is a portion of non-attachment associated with wisdom, because it does not cling to the object of disgust; non-meanness, non-arrogance, and the like should be known to be also like this, because they directly overturn a portion of attachment as appropriate. Non-concealment, non-deceit, and non-guile are portions of non-attachment and non-delusion, because they directly overturn portions of attachment and delusion as appropriate. Non-pride is subsumed under a portion of shame, because if one honors and reveres another, one is not proud toward them. Non-doubt is subsumed under uprightness, because one who possesses right view has no hesitation. The entity of non-distraction is subsumed under right concentration. Absence of false mindfulness is precisely right mindfulness. Regret, sleep, investigation, and analysis pertain to both defiled and undefiled, having no separate opposites, like contact, desire, and the rest. / For what reason among the wholesome that overturn defilements are there some with separate opposites and some not? Those whose characteristics and functions are distinct are separately established; other wholesome ones are not like that and should not serve as an example. Moreover, those defiled dharmas that pervade the six consciousnesses are overturned by separately established wholesome dharmas because of their preeminence; pride and the like, wrath and the like, are associated only with the mano-vijñāna. Although harm is also like this, because it frequently manifests to damage and distress others, obstructing compassion which is the supreme cause of the Unsurpassed Vehicle, non-harming is established as an opposite in order to make its grave faults fully known. Forgetfulness, distraction, and wrong comprehension are overturned into the specific-object [caittas], and are not spoken of among the wholesome. When defiled and pure overturn each other, the pure makes the defiled few: the pure is superior and the defiled is inferior, so few can counter many. Furthermore, the understanding of principle is universal, so many are spoken of as identical in entity; the affairs of deluded passions are narrow, so many are differentiated according to characteristics. Therefore, one should not demand strict equivalence between defiled and pure. / In the seventh and eighth consciousnesses, they are present or absent depending on the stage. In the first six consciousnesses, in the state of concentration, all are present; if not in the state of concentration, they lack only pliancy. Because the five consciousnesses also possess concentration, and that which is wholesome-induced by concentration also possesses smooth adjustment, and the mirror-like accomplishment-of-action wisdom (kṛty-anuṣṭhāna-jñāna) definitely possesses pliancy. All other matters and meanings are explained in the commentary on the Śatadharmā. Those who wish to hear extensively should study the comprehensive treatises. / The caittas of the wholesome category have been explained as above. What are the characteristics of the affliction caittas? The verse says: