English
English version If a previously experienced state cannot be clearly remembered, and a thought does not arise, then ‘念’ (Nian, mindfulness) is certainly not included within the ‘遍行’ (Sarvatraga, ever-present) mental factors. What is ‘定’ (Samadhi, concentration)? To make the mind focused and undistracted on the object being observed is its nature, and wisdom relies on it as its function. That is to say, when observing merits, faults, and states that are neither merits nor faults, through ‘定’ (Samadhi, concentration) the mind is made focused and undistracted. Relying on this, decisive wisdom arises. The phrase ‘mind focused’ shows that one can abide wherever one wishes to abide, not just in a single state. If it were not so, when sequentially observing the Truths (Satya, noble truths) in the Path of Seeing, the states before and after would be different, and there should be no 平等保持 (Samahita, equanimity). If the mind is not bound and focused on the position of the state, then ‘定’ (Samadhi, concentration) will not arise, so ‘定’ (Samadhi, concentration) is not an ‘遍行’ (Sarvatraga, ever-present) mental factor. What is ‘慧’ (Prajna, wisdom)? To discriminate and select regarding the object being observed is its nature, and to cut off doubts is its function. That is to say, when observing merits, faults, and states that are neither merits nor faults, it is because of the investigation of ‘慧’ (Prajna, wisdom) that a decision is obtained. In an ignorant mind without observation, there is no discrimination and selection, so ‘慧’ (Prajna, wisdom) is not included within the ‘遍行’ (Sarvatraga, ever-present) mental factors. These five ‘别境’ (Visesa, specific object) mental factors, the seventh and eighth consciousnesses have them or do not have them depending on their position, as has been said before. The sixth consciousness may have them in all positions, because relying on transformation or non-transformation does not prevent its existence. The five consciousnesses of eye, etc., may also have these five ‘别境’ (Visesa, specific object) mental factors, although they do not have the characteristics of increased hope, etc., they have the meaning of subtle pleasurable states, etc. Because 等引 (Samapatti, meditative absorption) is prevented, it is said that the nature is scattered, but it does not prevent 等持 (Samahita, equanimity), so it is permissible to have ‘定’ (Samadhi, concentration). Because there is wisdom, it is said that the supernatural powers of the eye and ear are the nature of wisdom corresponding to the eye and ear consciousnesses. The remaining three (nose, tongue, body) follow this principle, and there is no fault in having ‘慧’ (Prajna, wisdom). In the position of not having attained freedom, these five ‘别境’ (Visesa, specific object) mental factors may not exist, but when freedom is attained, these five ‘别境’ (Visesa, specific object) mental factors certainly exist, just like the positions of the seventh and eighth consciousnesses that have already been transformed. Everything corresponds to the five feelings. The treatise says that 忧根 (Duhkha-indriya, root of sorrow) yearns for the unsurpassed Dharma with sorrow and anxiety, seeking to attain it, so it is purely experiencing suffering, hoping to seek liberation. The mind has the root of suffering, as has been said before. The treatise says that craving corresponds to sorrow and suffering, and because this craving always has ‘欲’ (Chanda, desire) together with it. Therefore, ‘欲’ (Chanda, desire), etc., correspond to the five feelings. These five feelings are further distinguished according to their nature, realm, ground, and other aspects, and should be thought about reasonably. Having spoken about the two positions of ‘遍行’ (Sarvatraga, ever-present) and ‘别境’ (Visesa, specific object), what is the appearance of the mental factors in the wholesome position? The verse says: ‘Wholesome’ refers to ‘信’ (Sraddha, faith), ‘惭’ (Hri, shame), ‘愧’ (Apatrapya, embarrassment), the three roots of ‘无贪’ (Allobha, non-greed), ‘无嗔’ (Advesha, non-hatred), ‘无痴’ (Amoha, non-delusion), ‘勤’ (Virya, diligence), ‘安’ (Prasrabdhi, ease), ‘不放逸’ (Apramada, non-carelessness), ‘行舍’ (Upeksha, equanimity), and ‘不害’ (Avihimsa, non-harming). Explanation: This reveals the third wholesome mental factors. However, this verse has three parts. The beginning says ‘wholesome’, which is to indicate the name and meaning of the position. Then it says ‘信’ (Sraddha, faith), etc., which is to explain the nature of the position. --------------------------------------------------------------------------------
Chinese
说及言显别心所。唯善心俱名善心所故。信惭等定有十一 云何为信。于实德能深忍乐欲心净为性。对治不信乐善为业。忍谓胜解。即是信因。乐欲谓欲即是信果。此性澄清能净心等。以心胜故立心净名。如净水清珠能清浊水。由斯对治不信心爱乐证修世出世善。三信差别百法疏明 云何为惭。依自法力崇重贤善为性。对治无惭止息恶行为业。谓依自法尊贵增上。崇重贤善羞耻过恶。对治无惭息诸恶行 云何为愧。依世间力轻拒暴恶为性。对治无愧止息恶行为业。谓依世间诃厌增上。轻拒暴恶羞耻过罪。对治无愧止息恶行。善心起时。随缘何境皆有崇重善及轻拒恶义。故惭与愧俱遍善心。无贪等者等无嗔痴。此三名根生善胜故。三不善根近对治故 云何无贪。于有有具无著为性。对治贪著作善为业 云何无嗔。于苦苦具无恚为性。对治嗔恚作善为业。善心起时。随缘何境皆于有等无著无恚。观有等立非要缘彼。如前惭愧观善恶立。故此二种俱遍善心 云何无痴。于诸理事明解为性。对治愚痴作善为业。以此三种为善根本。是故皆言作善为业 勤谓精进。于善恶品修断事中勇悍为性。对治懈怠满善为业。勇表胜进简诸染法。捍表精淳简净无记。即显精进唯善性摄。五相差别百法疏明 安谓轻安。远离粗重调畅身心堪任为 现代汉语译本： 说到‘言显别心所’（言语表达和显现差别的各种心所），只有与善心相应的才称为‘善心所’。‘信’（śraddhā，信仰）、‘惭’（hrī，羞耻）等共有十一种。 什么是‘信’？以对真实的功德和能力深刻的信忍和喜好，以及清净的心为体性。以对治不信，喜好行善为作用。‘忍’是指殊胜的理解，是‘信’的原因。‘乐欲’是指‘欲’，是‘信’的结果。此‘信’的体性澄清，能够净化心等。因为心殊胜的缘故，立名为‘心净’。如同清澈的水晶珠能够净化浑浊的水。因此，‘信’能对治不信，喜爱并致力于证得世间和出世间的善法。《百法疏》中详细阐明了三种‘信’的差别。 什么是‘惭’？依靠自身和法的力量，崇尚尊重贤善为体性。以对治无惭，止息恶行为作用。即依靠自身和法的尊贵增上，崇尚尊重贤善，羞耻过恶。对治无惭，止息各种恶行。 什么是‘愧’？依靠世间的力量，轻视拒绝暴恶为体性。以对治无愧，止息恶行为作用。即依靠世间的诃责厌恶增上，轻视拒绝暴恶，羞耻过罪。对治无愧，止息恶行。当善心生起时，无论缘于何种境界，都具有崇尚尊重善和轻视拒绝恶的含义。因此，‘惭’和‘愧’都普遍存在于善心中。 ‘无贪’（alobha，不贪）、‘无嗔’（adveṣa，不嗔）等，‘等’表示‘无痴’（amoha，不痴）。这三种被称为‘根’，因为它们产生善的力量殊胜。也是因为这三种不善根的直接对治。 什么是‘无贪’？对于有和有具（存在的和存在的工具）没有执著为体性。以对治贪著，行作善事为作用。 什么是‘无嗔’？对于苦和苦具（痛苦和痛苦的工具）没有嗔恚为体性。以对治嗔恚，行作善事为作用。当善心生起时，无论缘于何种境界，都对于有等没有执著和嗔恚。观察有等而建立，并非一定要缘于它们。如同之前的‘惭’和‘愧’，观察善恶而建立。因此，这两种都普遍存在于善心中。 什么是‘无痴’？对于诸法的事和理明白了解为体性。以对治愚痴，行作善事为作用。因为这三种是善的根本，所以都说‘行作善事为作用’。 ‘勤’（vīrya，精进）是指‘精进’。对于善和恶的品类，在修断的事情中勇猛精进为体性。以对治懈怠，圆满善法为作用。‘勇’表示殊胜前进，简别各种染污法。‘悍’表示精纯，简别清净无记法。这表明精进唯有善的性质。五种相的差别在《百法疏》中详细阐明。 ‘安’（praśrabdhi，轻安）是指‘轻安’。远离粗重，调畅身心，堪能为...
English
English version: Speaking of ‘言显别心所’ (verbal expression and manifestation of different mental factors), only those that are associated with wholesome minds are called ‘wholesome mental factors’. There are eleven in total, such as ‘faith’ (śraddhā), ‘shame’ (hrī), etc. What is ‘faith’? It has as its nature deep acceptance and delight in true virtues and abilities, and a pure mind. Its function is to counteract disbelief and to delight in doing good. ‘Acceptance’ refers to superior understanding, which is the cause of ‘faith’. ‘Delight’ refers to ‘desire’, which is the result of ‘faith’. This nature is clear and can purify the mind and so on. Because the mind is superior, it is named ‘mind purity’. Just as a clear crystal bead can purify muddy water, ‘faith’ counteracts disbelief, loves and strives to attain worldly and transcendental goodness. The differences among the three types of ‘faith’ are explained in detail in the Commentary on the Hundred Dharmas. What is ‘shame’? It has as its nature the honoring and respecting of the virtuous and good, relying on one's own power and the Dharma. Its function is to counteract shamelessness and to cease evil actions. That is, relying on the nobility and superiority of oneself and the Dharma, one honors and respects the virtuous and good, and is ashamed of faults and evils. It counteracts shamelessness and ceases all evil actions. What is ‘disgrace’? It has as its nature the slighting and rejecting of violence and evil, relying on the power of the world. Its function is to counteract shamelessness and to cease evil actions. That is, relying on the world's condemnation and disgust, one slights and rejects violence and evil, and is ashamed of faults and sins. It counteracts shamelessness and ceases evil actions. When a wholesome mind arises, regardless of the object it is related to, it has the meaning of honoring and respecting the good and slighting and rejecting the evil. Therefore, both ‘shame’ and ‘disgrace’ are universally present in wholesome minds. ‘Non-greed’ (alobha), ‘non-hatred’ (adveṣa), etc., where ‘etc.’ refers to ‘non-delusion’ (amoha). These three are called ‘roots’ because they produce the power of goodness in a superior way. They are also the direct antidotes to these three unwholesome roots. What is ‘non-greed’? It has as its nature non-attachment to existence and the instruments of existence. Its function is to counteract greed and attachment, and to perform good deeds. What is ‘non-hatred’? It has as its nature non-resentment towards suffering and the instruments of suffering. Its function is to counteract hatred and resentment, and to perform good deeds. When a wholesome mind arises, regardless of the object it is related to, it has no attachment or hatred towards existence and so on. It is established by observing existence and so on, but it is not necessarily related to them. Just like the previous ‘shame’ and ‘disgrace’, it is established by observing good and evil. Therefore, both of these are universally present in wholesome minds. What is ‘non-delusion’? It has as its nature clear understanding of the affairs and principles of all dharmas. Its function is to counteract delusion and to perform good deeds. Because these three are the roots of goodness, it is said that ‘performing good deeds is their function’. ‘Diligence’ (vīrya) refers to ‘effort’. It has as its nature courageous advancement in the matters of cultivating the good and abandoning the bad. Its function is to counteract laziness and to perfect good dharmas. ‘Courageous’ indicates superior progress, distinguishing it from various defiled dharmas. ‘Advancement’ indicates purity, distinguishing it from pure and neutral dharmas. This shows that diligence is only included in the nature of the good. The differences among the five aspects are explained in detail in the Commentary on the Hundred Dharmas. ‘Ease’ (praśrabdhi) refers to ‘lightness and ease’. It is the state of being free from heaviness, harmonizing the body and mind, and being capable of... --------------------------------------------------------------------------------