Chinese
心。所言信者。于实德能深忍乐欲心净为性。对治不信乐善为业。然有三种。一信实有。谓于诸法实事理中深信忍故。二信有德。谓于三宝真净德中深信乐故。三信有能。谓于一切世出世善深信有力。能得能成起希望故。对治不信之心。爱乐证修世出世善。忍谓胜解。乃信因。乐欲谓欲。即是信果。此性澄清能净心等。如水清珠能清浊水。惭者依自法力崇重贤善为性。对治无惭止息恶行为业。自即自身。法谓教法。言我如是身解如是法。敢作诸恶也。愧者依世间力轻拒暴恶为性。对治无愧止息恶行为业。谓世人讥呵名世间力。轻拒暴恶者。轻有恶者而不亲。拒恶法业而不作。无贪者于有。有具无著为性。对治贪著作善为业。无瞋者于苦。苦具无无恚为性。对治瞋恚作善为业。无痴者于诸事理明解为性。对治愚痴作善为业。勤谓精进于善恶品修断事中勇捍为性。对治懈怠满善为业。轻安者远离粗重调畅身心堪任为性。对治惛沈转依为业。又曰。离重名轻。调畅名安。有所堪可有所任受。令所依身心去粗重得安隐故。不放逸者。精进三根于所修断防修为性。对治放逸成满一切世出世间善事为业。盖此不放逸即上精进三根上防修功能。离上四法非别有体。行舍者。精进三根令心平等正直无功用住为性。对治掉举静住为业。此 现代汉语译本：心。所谓‘信’，是指对于真实的功德和能力，内心深切地忍可、喜爱和希望，以清净为本质。它的作用是用来对治不信，使人乐于行善。信有三种：一是信实有，即对于诸法的真实事理，内心深信不疑；二是信有德，即对于三宝（佛、法、僧）的真实清净功德，内心深信爱乐；三是信有能，即对于一切世间和出世间的善法，深信其具有力量，能够获得和成就，从而生起希望。它能对治不信之心，使人爱乐于证悟和修习世间和出世间的善法。‘忍’是指胜解，是信的原因；‘乐欲’是指希望，是信的结果。信的自性澄清，能够净化心等，就像清水珠能够澄清浊水一样。 ‘惭’是指依靠自身和佛法的力量，崇尚和尊重贤善，以此为本质。它的作用是用来对治无惭，止息恶行。‘自’就是自身，‘法’是指教法。意思是说，‘我’是这样的人，理解这样的佛法，怎么敢做各种恶事呢？ ‘愧’是指依靠世间的力量，轻视和拒绝粗暴的恶行，以此为本质。它的作用是用来对治无愧，止息恶行。所谓世人的讥讽和呵责，就是世间的力量。‘轻拒暴恶’是指轻视有恶行的人而不亲近，拒绝恶的法业而不去做。 ‘无贪’是指对于存在和存在的工具，没有执著，以此为本质。它的作用是用来对治贪著，使人行善。‘无瞋’是指对于痛苦和痛苦的根源，没有嗔恨，以此为本质。它的作用是用来对治嗔恚，使人行善。‘无痴’是指对于各种事理，明白了解，以此为本质。它的作用是用来对治愚痴，使人行善。 ‘勤’，也叫精进，是指在修习断除善恶的过程中，勇猛精进，以此为本质。它的作用是用来对治懈怠，使人圆满善行。‘轻安’是指远离粗重，调畅身心，能够胜任，以此为本质。它的作用是用来对治惛沉，转变所依。也可以说，离开粗重叫做‘轻’，调和畅顺叫做‘安’，能够胜任和承受。使所依的身心去除粗重，得到安稳。 ‘不放逸’是指精进、无贪、无嗔、无痴这三种善根，对于所修习的、所断除的，进行防护和修习，以此为本质。它的作用是用来对治放逸，成就和圆满一切世间和出世间的善事。实际上，这种不放逸就是以上精进、无贪、无嗔、无痴这三种善根上的防护和修习的功能，离开以上四法，就没有单独的体性。 ‘行舍’是指精进、无贪、无嗔、无痴这三种善根，使心平等正直，没有造作，安住于此，以此为本质。它的作用是用来对治掉举，使心安静地安住。
English
English version: Mind. What is meant by 'Faith' (Śraddhā)? It refers to a deep acceptance, love, and desire for true merit and ability, with purity as its essence. Its function is to counteract disbelief and encourage the practice of good. There are three types of faith: first, faith in reality (satya), which is a deep and unwavering belief in the true principles of all phenomena; second, faith in merit (guṇa), which is a deep love and belief in the true and pure merits of the Three Jewels (Triratna) [Buddha, Dharma, Sangha]; and third, faith in ability (śakti), which is a deep belief in the power of all worldly and transcendental good to be attained and accomplished, thus giving rise to hope. It counteracts the mind of disbelief, making one love to realize and practice worldly and transcendental good. 'Acceptance' (adhi-moksha) refers to superior understanding, which is the cause of faith; 'love and desire' (chandas) refers to hope, which is the result of faith. Its nature is clear and able to purify the mind, just as a clear water bead can purify muddy water. 'Shame' (Hrī) refers to valuing and respecting the virtuous and good by relying on one's own strength and the power of the Dharma, taking this as its essence. Its function is to counteract shamelessness and to cease evil actions. 'Self' (ātman) refers to oneself, and 'Dharma' (dharma) refers to the teachings. It means, 'I' am such a person, understanding such Dharma, how dare I commit various evils? 'Humility' (apatrāpya) refers to despising and rejecting violent evil by relying on worldly power, taking this as its essence. Its function is to counteract shamelessness and to cease evil actions. What is called worldly power is the ridicule and reproach of people in the world. 'Despising and rejecting violent evil' means despising those who have evil deeds and not being close to them, and rejecting evil Dharma and actions and not doing them. 'Non-attachment' (alobha) refers to not being attached to existence and the tools of existence, taking this as its essence. Its function is to counteract attachment and to do good. 'Non-hatred' (adveṣa) refers to not having hatred for suffering and the root of suffering, taking this as its essence. Its function is to counteract hatred and to do good. 'Non-ignorance' (amoha) refers to clearly understanding various matters and principles, taking this as its essence. Its function is to counteract ignorance and to do good. 'Diligence' (vīrya), also called vigor or effort, refers to being courageous and energetic in the process of cultivating and abandoning good and evil, taking this as its essence. Its function is to counteract laziness and to perfect good deeds. 'Pliancy' (praśrabdhi) refers to being free from heaviness, harmonizing the body and mind, and being capable, taking this as its essence. Its function is to counteract lethargy and to transform the basis. It can also be said that being free from heaviness is called 'pliancy', and being harmonious and smooth is called 'ease', being able to be competent and bear. It enables the body and mind on which it relies to remove heaviness and obtain peace. 'Non-negligence' (apramāda) refers to diligence, non-attachment, non-hatred, and non-ignorance, protecting and cultivating what is to be cultivated and abandoned, taking this as its essence. Its function is to counteract negligence and to accomplish and perfect all worldly and transcendental good deeds. In reality, this non-negligence is the function of protection and cultivation on the above diligence, non-attachment, non-hatred, and non-ignorance; apart from the above four dharmas, there is no separate entity. 'Equanimity' (upekṣā) refers to diligence, non-attachment, non-hatred, and non-ignorance, making the mind equal, upright, without contrivance, and abiding in this, taking this as its essence. Its function is to counteract agitation and to make the mind abide quietly. --------------------------------------------------------------------------------
Chinese
行蕴中舍。简非受蕴中舍故此名焉。令心等义由舍。令心离沉掉时。初心平等。次心正直。后无功用。此之一法亦即四法。盖能令静。即是四法。所令静。即心平等等义。不害者。于诸有情不为损恼无瞋为性。能对治害悲愍为业(前八法是实后三是假)言中二大八贪瞋痴者。此染心所通二十六种。前五识止具十三根本惑。六中之三随惑。二十中之十随惑。总二十分。小中大三等。忿等前十为小随。不与五识相应。唯中随二。并大随八。乃属前五。名随烦恼者。乃随其根本烦恼分位差别等流性故。由自类俱起遍染二性遍诸染心。此之三义皆具名大。具一名中。俱无名小。言二性者。乃不善有覆(瑜伽三卷言四性曰。善不善有覆无记无覆无记。欲界具四。无色色界唯三。除不善性故)忿等十法。名别起故。阙自类俱起。唯是不善阙遍染二性。既阙有覆。不遍一切染心故为小随。此十与第六意识相应。故此不释无惭无愧。是自类俱起具一名中也。无惭者。不顾自法轻拒贤善为性。能障碍惭生长恶行为业。无愧者。不顾世间崇重暴恶为性。能障于愧生长恶行为业。掉举则令心于境不寂静为性。能障行舍奢么他为业。惛沈则令心于境无堪任为性。能障轻安毗钵舍那为业。不信则于实德能不忍乐欲心秽为性。能障净心堕依为业。懈 现代汉语译本 ‘行蕴中舍’。 简别于非受蕴中的‘舍’，因此得此名称。 通过‘舍’来实现心等等的意义，使心远离沉没和掉举的状态。 最初的心是平等的，其次的心是正直的，最后达到无功用的境界。 这一个法实际上包含了四种法，因为它能够使心平静，即是四种法的作用。 所使平静的，即是心平等等等的意义。 ‘不害者’。 对于一切有情众生，不造成损害和恼怒，以无瞋为本性。 能够对治损害，以慈悲怜悯为事业（前面的八种法是真实的，后面的三种是假立的）。 所说的‘中二大八贪瞋痴’，指的是这些染污心所通于二十六种。 前五识止于十三种根本惑，六识中的三种随惑，二十识中的十种随惑，总共二十分。 分为小、中、大三等。 忿等前十种为小随烦恼，不与前五识相应，只有中随烦恼两种，以及大随烦恼八种，才属于前五识。 称为‘随烦恼’，是因为它们随着根本烦恼的分位差别而产生等流的性质。 由于它们具有自类俱起和遍染二种性质，遍及一切染污心，这三种意义都具备的称为‘大’。 具备其中一种意义的称为‘中’，都不具备的称为‘小’。 所说的‘二性’，指的是不善和有覆（《瑜伽师地论》第三卷说四性为：善、不善、有覆无记、无覆无记。 欲界具备四种，无色界只有三种，因为除去了不善性）。 忿等十种法，因为是别起，缺少自类俱起，只有不善，缺少遍染二种性质，因为缺少有覆，所以不遍及一切染污心，因此是小随烦恼。 这十种法与第六意识相应，因此这里不解释无惭无愧。 无惭无愧是自类俱起，具备一种意义，属于中随烦恼。 ‘无惭’是指不顾及自身所应有的法则，轻视和拒绝贤善，以此为本性，能够障碍惭愧的产生，增长恶行，以此为事业。 ‘无愧’是指不顾及世间的道德规范，崇尚和重视暴恶，以此为本性，能够障碍羞愧的产生，增长恶行，以此为事业。 ‘掉举’是指使心在所缘境上不能寂静，以此为本性，能够障碍行舍和奢摩他（止），以此为事业。 ‘惛沈’是指使心在所缘境上没有堪能性，以此为本性，能够障碍轻安和毗钵舍那（观），以此为事业。 ‘不信’是指对于真实、功德和能力不忍可、不喜好，使心不清净，以此为本性，能够障碍净心，使人堕落，以此为事业。 懈怠
English
English version 'Equanimity [upeksha] in the Aggregate of Formations [samskara-skandha]'. It is so named to distinguish it from 'equanimity' in the Aggregate of Feeling [vedana-skandha]. The meaning of 'causing the mind, etc.' is achieved through equanimity, enabling the mind to be free from sinking and agitation. The initial mind is balanced, the subsequent mind is upright, and finally, a state of non-effort is reached. This one dharma actually encompasses four dharmas, as it can bring about stillness, which is the function of the four dharmas. What is made still is the meaning of the mind being balanced, etc. 'Non-harming [avihimsa]'. Towards all sentient beings, not causing harm or annoyance, with non-anger as its nature. It can counteract harm, with compassion and pity as its function (the first eight dharmas are real, the last three are conceptual). The 'two medium and eight major greed, anger, and delusion' refer to these defiled mental factors that are common to the twenty-six types. The first five consciousnesses stop at the thirteen fundamental afflictions, the three secondary afflictions in the sixth consciousness, and the ten secondary afflictions in the twenty consciousnesses, totaling twenty. They are divided into three levels: small, medium, and large. The first ten, such as anger, are minor secondary afflictions, not corresponding to the first five consciousnesses. Only the two medium secondary afflictions and the eight major secondary afflictions belong to the first five consciousnesses. They are called 'secondary afflictions' because they arise with the distinctions of the fundamental afflictions and have the nature of flowing from them. Because they possess the two natures of arising together with their own kind and pervasive defilement, pervading all defiled minds, those that possess all three meanings are called 'major'. Those that possess one of these meanings are called 'medium', and those that possess none are called 'minor'. The 'two natures' refer to unwholesome and obscured (Yoga-acarabhumi-sastra, Volume 3, states that the four natures are: wholesome, unwholesome, obscured-indeterminate, and unobscured-indeterminate. The Desire Realm possesses all four, while the Formless Realm possesses only three, because it lacks the unwholesome nature). The ten dharmas such as anger, because they arise separately, lack arising together with their own kind, and are only unwholesome, lacking the two natures of pervasive defilement. Because they lack obscuration, they do not pervade all defiled minds, and are therefore minor secondary afflictions. These ten dharmas correspond to the sixth consciousness, so shamelessness and lack of shame are not explained here. Shamelessness and lack of shame arise together with their own kind, possessing one meaning, and belong to the medium secondary afflictions. 'Shamelessness [ahrikya]' means disregarding one's own proper conduct, belittling and rejecting the virtuous and good, with this as its nature, able to obstruct the arising of shame and increase evil actions, with this as its function. 'Lack of shame [anapatrapya]' means disregarding worldly moral norms, exalting and valuing violence and evil, with this as its nature, able to obstruct the arising of shame and increase evil actions, with this as its function. 'Agitation [auddhatya]' means causing the mind to be unable to be still on its object, with this as its nature, able to obstruct equanimity and samatha (calm abiding), with this as its function. 'Lethargy [styana]' means causing the mind to be incapable on its object, with this as its nature, able to obstruct pliancy and vipassana (insight), with this as its function. 'Disbelief [asraddha]' means not tolerating or delighting in truth, virtue, and ability, making the mind impure, with this as its nature, able to obstruct pure mind and cause one to fall, with this as its function. Laziness --------------------------------------------------------------------------------