[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.25 # 大乘百法明門論開宗義記 1.25 大乘百法明門論開宗義記 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2810.1.25) 論。善十一者一信二慚三愧四無貪五無瞋六無癡七精進八輕安九不放逸十行捨十一不害　開曰。此顯善位十一心所。唯善心俱名善心所。故信慚等定有十一。所言信者。於實德能深忍樂欲心淨為性。對治不信樂善為業。然信差別略有三種。一信有實。謂於諸法實事理中深信忍故。二信有德。謂於三寶真淨德中深信樂故。三信有能。謂於一切世出世善深信有力能得能成起希望故。由斯對治不信。彼心愛樂證修世出世善。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。如水清珠能清濁水。慚等雖善非淨為相。此淨為相無濫彼失。又諸染法各別有相。唯有不信自相渾濁。復能渾濁餘心心所。如極穢物自穢穢他。信正翻彼故淨為相。所言慚者。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。所言愧者。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。羞恥過惡是二通相。以慚與愧皆羞恥故。崇重輕拒是二別相。依慚與愧各別起故。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。言無貪者。於有有具無著為性。對治貪著作善為業。言無瞋者。於苦苦具無恚為性。對治瞋恚作善為業。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。言無癡者。於諸理事明解為性。對治無愚癡作善為業。有說愚癡以慧為性。不愚癡者即有慧故。故俱舍論不立無癡。是通大地慧數攝故。故善大地唯說十種。有說無癡別有自性。非慧為體。正對無明。如無貪嗔善根攝故。言精進者。於善惡品修斷事中勇捍為性。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。此相差別略有五種。所謂被甲加行無下無退無足。以初發心長時無間慇重無餘修差別故。言輕安者。遠離麁重調暢身心堪任為性。對治惛沈轉依為業。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。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等。謂即四法於斷修事皆能防修名不放逸。非別有體。無異相故。於防惡事修善事中。離四功能無別用故。言行捨者。精進三根令心平等正直無功用住為性。對治掉舉靜住為業。平等正直無功用住初中後位辯捨差別。由不放逸先除雜染。捨後令心寂靜而住。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。言不害者。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。理實無嗔實有自體。不害依彼一分假立。為顯慈悲二相別故。利樂有情彼二勝故。別立不害假實雙明。故十一善後三是假。前八實有。相用別故。若爾欣厭不慢不疑不憍誑等應非善法。答。雖皆善收而無別體。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　別境善中不說。染淨相翻淨寧少染。淨勝染劣少敵多故。又解。理通說多同體。述情事局隨相分多。故於染淨不應齊責。十與五受皆得相應。一除憂苦。所謂輕安。有逼迫受無調暢故。此與別境皆得相應。信等欲等不相違故。輕安非欲。餘通三界。皆學等三非見所斷。說唯修斷非所斷故。餘門分別如應理思。 > The Treatise: "The eleven that are wholesome are: (1) faith, (2) shame, (3) remorse, (4) non-greed, (5) non-hatred, (6) non-delusion, (7) vigor, (8) pliancy, (9) non-negligence, (10) equanimity, and (11) non-harming." / Revealing the Doctrine says: This displays the eleven caittas of the wholesome category. Only those that are concomitant with wholesome minds are named wholesome caittas; therefore, there are definitely eleven, beginning with faith, shame, and so on. / That which is called "faith" has as its nature deep conviction, joy, and aspiration regarding truth, virtue, and capability, as well as clarity of mind; its function is to counter disbelief and take joy in the wholesome. There are, in brief, three varieties of faith: (1) faith that there is truth, which refers to deep conviction in the actual facts and principles of all dharmas; (2) faith that there is virtue, which refers to deep joy in the true and pure virtues of the Three Jewels; (3) faith that there is capability, which refers to giving rise to aspiration through deep conviction that all mundane and supramundane wholesome \[qualities\] possess the power to be attained and accomplished. In this way it counters disbelief, and that mind loves and delights in realizing and cultivating mundane and supramundane wholesome dharmas. Conviction refers to resolute resolve, which is the cause of faith; joy and aspiration refer to desire, which is the effect of faith. This \[faith\] has a nature of limpidity that can purify the mind and so on; because the mind is primary, the designation "clarity of mind" is established, just as a water-clearing pearl can clear turbid water. Although shame and the like are wholesome, they do not have purity as their mark; this \[faith\] has purity as its mark, and so it avoids the fault of being conflated with them. Furthermore, all defiled dharmas each have their individual characteristics, but disbelief alone has an inherently turbid mark, and can further turbidize other minds and caittas, just as an extremely foul substance is itself foul and defiles others. Faith precisely opposes this, and therefore has purity as its mark. / That which is called "shame" has as its nature venerating and respecting the worthy and good, based on the power of oneself and of the Dharma; its function is to counter shamelessness and put an end to evil actions. That is, relying on the predominance of the dignity of oneself and the Dharma, one respects the worthy and good, feels ashamed of faults and evil, counters shamelessness, and puts an end to all evil actions. / That which is called "remorse" has as its nature despising and refusing violence and evil, based on the power of the world; its function is to counter remorselessness and put an end to evil actions. That is, relying on the predominance of the world's condemnation and aversion, one despises and refuses violence and evil, feels remorseful of faults and offenses, counters remorselessness, and puts an end to evil actions. Feeling ashamed of faults and evil is the common mark of these two, for both shame and remorse involve feeling ashamed. Venerating and despising/refusing are their distinct marks, because they arise separately based on shame and remorse. When a wholesome mind arises, whatever object it grasps, there is always the sense of venerating the good and despising/refusing the evil; therefore, shame and remorse both pervade all wholesome minds. / As for "non-greed," it has as its nature non-attachment toward existence and the requisites of existence; its function is to counter greedy attachment and perform wholesome deeds. / As for "non-hatred," it has as its nature absence of malice toward suffering and the requisites of suffering; its function is to counter hatred and perform wholesome deeds. When a wholesome mind arises, whatever object it grasps, there is always non-attachment and non-malice toward existence and so forth; they are established in view of existence and so forth, without necessarily grasping them \[directly\], just as shame and remorse were previously established in view of good and evil. Therefore, these two both pervade all wholesome minds. / As for "non-delusion," it has as its nature clear understanding regarding all facts and principles; its function is to counter delusion and perform wholesome deeds. Some say that delusion has wisdom as its nature, and that one who is non-deluded simply possesses wisdom; therefore, the Abhidharmakośaśāstra does not establish non-delusion \[separately\], as it is included among the caitta of wisdom that is common to the major ground; hence it speaks of only ten kinds of wholesome \[caittas\] of the major ground. Others say that non-delusion has a separate intrinsic nature and does not take wisdom as its substance; it directly opposes ignorance, just as non-greed and non-hatred are subsumed under the wholesome roots. / As for "vigor," it has as its nature valor and fortitude in the tasks of cultivating and abandoning wholesome and unwholesome categories; its function is to counter indolence and fulfill the wholesome. "Valor" expresses superior advancement, excluding all defiled dharmas; "fortitude" expresses refined purity, excluding pure, morally indeterminate \[dharmas\]. This indicates that vigor is subsumed exclusively under the wholesome nature. Its characteristics have, in brief, five varieties: namely, the vigor of armor, of application, of non-inferiority, of non-retreat, and of non-complacency, according to the distinctions of the initial aspiration, long duration, uninterruptedness, earnestness, and exhaustive cultivation. / As for "pliancy," it has as its nature freedom from heaviness, the harmonization and ease of body and mind, and capability; its function is to counter torpor and effect āśrayaparāvṛtti. That is, it suppresses and eliminates the dharmas that obstruct meditative absorption, causing the basis to become comfortable and adapted. Therefore, this pliancy exists only in the plane of absorption, because the harmonization and ease of body and mind do not exist in other states. Therefore, this one alone does not pervade all wholesome minds; other than this, the remaining ten arise pervading all wholesome minds. / As for "non-negligence," it has as its nature guarding and cultivating what is to be abandoned and cultivated by means of vigor and the three \[wholesome\] roots; its function is to counter negligence and accomplish all mundane and supramundane wholesome matters. That is, it is precisely these four dharmas being able both to guard against and to cultivate in matters of abandonment and cultivation that is called non-negligence; it has no separate substance, because it has no distinct mark. In guarding against evil matters and cultivating wholesome matters, apart from the functions of the four, there is no other efficacy. / As for "equanimity," it has as its nature causing the mind to dwell in equality, uprightness, and effortless abiding by means of vigor and the three roots; its function is to counter restlessness and abide in stillness. Equality, uprightness, and effortless abiding delineate the distinctions of equanimity in its initial, middle, and final states. Because non-negligence first removes defilements, equanimity subsequently causes the mind to abide in tranquility. This has no separate substance, like non-negligence, because apart from those four dharmas it has no mark or function. That which is able to bring about tranquility is precisely the four dharmas; that which is brought to tranquility is precisely the mind and so on. / As for "non-harming," it has as its nature not tormenting sentient beings, \[which is\] non-hatred; its function is to counter harming, and \[its work is\] compassion. That is, non-hatred itself, in not tormenting sentient beings, is designated nominally as non-harming. Non-hatred opposes the hatred that cuts off living beings' lives; non-harming directly opposes the harm that torments beings. Non-hatred bestows happiness; non-harming removes suffering. Such is the gross distinction between these two. In actual principle, non-hatred genuinely has its own substantial entity, while non-harming is nominally established on a portion of it. In order to show the distinction between the two aspects of loving-kindness and compassion, and because these two excel in benefiting and gladdening sentient beings, non-harming is established separately, clearly showing both nominal and real. Therefore, among the eleven wholesomes, the latter three are nominal, while the former eight are real, because their characteristics and functions are distinct. / If so, should not delight, revulsion, non-arrogance, non-doubt, non-pride, non-deceit, and the like also be wholesome dharmas? We reply: Although all are subsumed under the wholesome, they have no separate substance; where characteristics and functions are distinct, they are established separately, but other wholesomes are not so, and should not be made a parallel. Furthermore, those defiled dharmas that pervade the six consciousnesses are prominent, and therefore wholesome dharmas are established separately in opposition to them. Arrogance and the like, anger and the like, are associated only with the mental consciousness. Although harm is likewise so, because it frequently arises actively to torment others and obstructs compassion—the superior cause of the Unsurpassed Vehicle—in order to make fully known its predominant fault, non-harming is established in opposition to it. Loss of mindfulness, distraction, and incorrect comprehension oppose the viniyata, and thus are not stated among the wholesome. Defilement and purity oppose each other: why should the pure be fewer than the defiled? The pure are superior and the defiled are inferior; a few can counter many. Another explanation: according to principle, multiple \[dharmas\] are spoken of as sharing the same substance; according to descriptions of psychological conditions, they are distinguished into many according to their marks. Therefore, one should not demand strict equivalence between defilement and purity. / Ten of them can be associated with all five feelings; one excludes sorrow and pain, namely pliancy, because where there is oppressive feeling there is no harmonization and ease. These can all be associated with the viniyata, because faith and the like do not conflict with desire and the like. Pliancy is not in \[the realm of\] desire; the rest pervade the three realms. All are among the three of learners and so forth, and are not abandoned by seeing, being taught to be abandoned only by cultivation or not to be abandoned. The remaining categorical analyses should be contemplated in accordance with principle. > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.2810.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.2810.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2810.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.25) — English, machine translation ## Linked texts (2) - [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836.1.63) — Classical Chinese - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.25](https://indike.org/pramana/in.bauddha.taisho.2810.1.25) · Pramāṇa