唯識三十頌 偈十一 善十一
我們常說『存好心』，可「善」到底是哪些？籠統一句好心，修起來無從下手。
世親把「善」拆成十一件具體的事，每件都有它的性、業、所對治的惡：信、慚、愧、無貪、無瞋、無癡、勤、輕安、不放逸、行捨、不害。善不再是一團模糊的好意，而是十一個可一一辨認、一一長養的零件。
最關鍵是「三善根」——無貪、無瞋、無癡。一切善由此生，三毒由此治。留意它們都以「無」字起頭：善的根本不在多添什麼，而在三毒的鬆解處——你少一分貪瞋、多一分明白，善根就現一分。
而這十一裡，七實三假：抓住根本的精進與三善根，不放逸、行捨、不害自隨而成——用功有總有別，抓總則別自隨。以信為首：信如水清珠，投入濁水能令澄清；心一信受，渾濁當下定下來。善的入口，正在這一念清淨的信。
We often say "keep a good heart," but what exactly is "the wholesome"? A vague good heart gives no handle for practice.
Vasubandhu breaks "the wholesome" into eleven concrete things, each with its nature, function, and the evil it counters: faith, conscience, shame, non-greed, non-hatred, non-delusion, effort, ease, non-negligence, equanimity-of-formations, non-harming. The wholesome is no longer a blurred goodwill but eleven parts to recognize and nurture.
Most crucial are the three wholesome roots — non-greed, non-hatred, non-delusion. All good arises from them, the three poisons are countered by them. Note they begin with "non": the root of the wholesome lies not in adding anything, but at the loosening of the three poisons — a measure less greed-hatred, a measure more understanding, and the root appears by that measure.
Of the eleven, seven are real and three nominal: hold the fundamental few — effort and the three roots — and non-negligence, equanimity, non-harming follow. Hold the total and the particular follow. And it begins with faith: like a water-clearing gem in murky water, faith settles the mind clear. The entrance to all good is this one thought of pure faith.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0060b24–25〕
善謂信、慚、愧、無貪等三根，
勤、安、不放逸、行捨及不害。
偈十一列善心所十一：信·慚·愧·無貪·無瞋·無癡（「無貪等三根」＝三善根）·勤（精進）·安（輕安）·不放逸·行捨·不害。皆唯善心中起。 科判位：唯識相 · 廣辯 · 第三能變·心所六位別釋（偈十–十四）之善位。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本頌
善謂信、慚、愧、無貪等三根， 勤、安、不放逸、行捨及不害。
白話
這一首列「善心所」——只在善心裡才會生起的心理作用，一共十一個。一個一個說（依《成唯識論》的定義）：
- 「信」：心對『真實的、有德的、有能力的』（佛法僧三寶、善法）深深信受、樂於追求。它的本質是「心淨」——像清水珠投入濁水，能把心澄清。對治「不信」。
- 「慚」：靠著自己的良知與正法，看重賢善、對過惡感到羞恥（向內慚）。對治「無慚」。
- 「愧」：靠著世間的評議，拒斥暴惡、對罪過感到羞恥（向外愧）。對治「無愧」。
- 「無貪」「無瞋」「無癡」——這三個合稱「三善根」（一切善的根）：無貪是對『生命存在及其資具』不貪著；無瞋是對『苦及苦因』不瞋恚；無癡是對「事理」明白通達。它們正是三種「不善根」（貪瞋癡）的剋星。
- 「勤」（精進）：在『該修的善、該斷的惡』上，勇猛強悍。對治「懈怠」。
- 「安」（輕安）：遠離身心的粗重沉滯，讓身心調暢、堪能用功。對治「惛沈」。
- 「不放逸」：靠著精進和三善根，在『該斷該修』上防護、修習，不放任。對治「放逸」。
- 「行捨」：靠著精進和三善根，讓心平等、正直、不費力地安住（不掉舉、不沉沒）。對治「掉舉」。
- 「不害」：對一切有情，不加損惱，以悲愍為用。
這十一個裡，有七個是「實有」的（信·慚·愧·三善根·勤·輕安），有三個是「假立」的——不放逸、行捨其實是『精進＋三善根』在不同作用上的別名，不害則是「無瞋」的一分（《成唯識論》：十一善中三個是世俗假有，其餘是實）。
這一格，就是修行要長養的一面——跟下一首要講的煩惱、隨煩惱（要對治的一面）正好相翻。
The verse
善謂信、慚、愧、無貪等三根， 勤、安、不放逸、行捨及不害。
The wholesome: faith, conscience, shame; the three roots beginning with non-greed; effort, ease, non-negligence, equanimity-of-formations, and non-harming.
In plain words
This verse lists the "wholesome mental factors" — those that arise only in a wholesome mind, eleven in all. One by one (following the CWL's definitions):
- "Faith": the mind deeply trusting and gladly seeking what is "real, virtuous, capable" (the Three Jewels, wholesome dharmas). Its essence is "purifying the mind" — like a water-clearing gem dropped into murky water, it clarifies the mind. It counters "non-faith."
- "Conscience": by one's own moral sense and the true Dharma, esteeming the worthy and good, ashamed of faults (shame turned inward). It counters "shamelessness."
- "Shame": by worldly regard, recoiling from the cruel and evil, ashamed of misdeeds (shame turned outward). It counters "non-shame."
- "Non-greed," "non-hatred," "non-delusion" — these three together are the "three wholesome roots" (the roots of all good): non-greed is non-attachment toward "existence and its means"; non-hatred is non-aversion toward "suffering and its causes"; non-delusion is clear understanding of "things and principles." They are the very antidotes to the three "unwholesome roots" (greed, hatred, delusion).
- "Effort" (energy): vigorous and bold in "the good to be cultivated, the evil to be severed." It counters "indolence."
- "Ease" (pliancy): leaving behind bodily-mental heaviness, making body and mind supple and fit for work. It counters "torpor."
- "Non-negligence": by effort and the three roots, guarding and cultivating in "what is to be severed and cultivated," not letting go. It counters "negligence."
- "Equanimity-of-formations": by effort and the three roots, letting the mind rest level, upright, effortless (neither agitated nor sunk). It counters "agitation."
- "Non-harming": doing no injury to any sentient being, its function being compassion.
Of these eleven, seven are "real" (faith·conscience·shame·three roots·effort·ease), and three are "nominal" — non-negligence and equanimity-of-formations are in fact other names for "effort + the three roots" in different functions, and non-harming is a portion of "non-hatred" (the CWL: of the eleven wholesome, three are conventionally posited, the rest real).
This class is the side practice is to nurture — exactly the reverse of the afflictions and derivative afflictions (the side to be countered) in the next verse.
『做個好人』太籠統，善到底是哪些
我們常說『存好心、做好人』，可「善」到底是什麼？籠統一句「好心」，修起來無從下手。世親這一首，把「善」拆成十一件具體的事——每一件都有它的本質（性）、它的作用（業）、它對治的那個惡。善不再是一團模糊的好意，而是十一個可以一一辨認、一一長養的心理零件。
三善根：善的總根
十一個裡，最關鍵的是「無貪等三根」——無貪、無瞋、無癡，合稱「三善根」。《成唯識論》說它們「生善勝故，三不善根近對治故」（〔T31n1585 0030a03〕）：一切善從這三者生，而它們正是貪、瞋、癡三毒的正對治。
留意它們的定法是「無」字起頭——不是另造一個東西，而是『貪瞋癡的止息』本身就是善根。無貪是於『有及有具』（存在與資具）不貪著，無瞋是於『苦及苦具』不瞋恚，無癡是於「事理」明解。這透著一個唯識的眼：善的根本，不在多添什麼，而在三毒的鬆解處。 你少一分貪、少一分瞋、多一分明白，善根就現一分。
有的善是「實」，有的是「假」——這對修行是好消息
這一首還藏著一個對用功很實用的判別：十一善裡，七個是「實有」（信·慚·愧·三善根·勤·輕安），三個是「假立」——不放逸、行捨其實是『精進加三善根』在不同作用上的別名，不害是「無瞋」的一分（〔T31n1585 0030a17·0030b07–28〕）。
這不是繁瑣，是好消息：它告訴你不必把十一善當十一件互不相干的功課各自去修。抓住根本的幾個——尤其精進與三善根——「不放逸」「行捨」「不害」自然隨之而成。守好精進與三善根於『該斷該修』上防修，就是不放逸；令心平等正直安住，就是行捨；無瞋推及有情，就是不害。用功有總有別，抓總則別自隨。
信為首：一切善的入口
而十一善以「信」為首，也有深意。《成唯識論》定信之自相為「心淨為性」，並以一個漂亮的喻說它：「如水清珠，能清濁水」——信不是盲從，而是一顆投入濁水能令其澄清的清水珠：心一信受真實、有德、有能（三寶善法），渾濁的心當下就澄定下來。信澄了心，慚愧才立得起、精進才提得動、三善根才長得出。所以善以信為入口——這也是為什麼修行第一步，往往是先安立一個清淨的信。
善的這一面長養起來，下一首世親就要翻到它的對面：要對治的煩惱與隨煩惱。
"Be a good person" is too vague — what exactly is the wholesome?
We often say "keep a good heart, be a good person," but what exactly is "the wholesome"? A vague "good heart" gives no handle for practice. This verse breaks "the wholesome" into eleven concrete things — each with its essence (nature), its function, and the evil it counters. The wholesome is no longer a blurred goodwill but eleven mental parts one can recognize and nurture one by one.
The three wholesome roots: the total root of the good
Of the eleven, the most crucial are the "three roots beginning with non-greed" — non-greed, non-hatred, non-delusion, together the "three wholesome roots." The CWL says they are "supreme in generating the good, and the near antidotes to the three unwholesome roots" (〔T31n1585 0030a03〕): all good arises from these three, and they are precisely the antidotes to the three poisons (greed, hatred, delusion).
Note that their definitions begin with "non" — they do not add some new thing; the very ceasing of greed-hatred-delusion is itself a wholesome root. Non-greed is non-attachment to "existence and its means," non-hatred is non-aversion to "suffering and its causes," non-delusion is clear understanding of "things and principles." This reveals a Yogācāra eye: the root of the wholesome lies not in adding anything, but at the loosening of the three poisons. A measure less greed, a measure less hatred, a measure more understanding — and the wholesome root appears by that measure.
Some wholesome are "real," some "nominal" — good news for practice
This verse also hides a distinction very useful for practice: of the eleven wholesome, seven are "real" (faith·conscience·shame·three roots·effort·ease), three "nominal" — non-negligence and equanimity-of-formations are in fact other names for "effort plus the three roots" in different functions, and non-harming is a portion of "non-hatred" (〔T31n1585 0030a17·0030b07–28〕).
This is not pedantry but good news: it tells you you need not treat the eleven wholesome as eleven unrelated exercises to cultivate separately. Hold the fundamental few — especially effort and the three roots — and "non-negligence," "equanimity-of-formations," "non-harming" follow of themselves. Guard effort and the three roots in guarding-and-cultivating "what is to be severed and cultivated," and that is non-negligence; let the mind rest level and upright, and that is equanimity-of-formations; extend non-hatred to sentient beings, and that is non-harming. Practice has the total and the particular; hold the total and the particular follow.
Faith first: the entrance to all good
That the eleven wholesome begin with "faith" also has depth. The CWL fixes faith's essence as "purifying the mind," with a fine simile: "like a water-clearing gem, it clears murky water" — faith is not blind following but a gem that, dropped into murky water, clarifies it: the moment the mind trusts the real, the virtuous, the capable (the Three Jewels, wholesome dharmas), the murky mind settles clear then and there. With faith clearing the mind, conscience and shame can stand, effort can be roused, the three roots can grow. So the wholesome begins with faith as its entrance — which is why the first step of practice is often to establish a pure faith.
With this side of the wholesome nurtured, the next verse turns to its opposite: the afflictions and derivative afflictions to be countered.
考據Apparatus
本偈列善心所十一（信·慚·愧·三善根·勤·輕安·不放逸·行捨·不害），皆唯善心中起。其釋論《成唯識論》卷六廣辯之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識相 → 廣辯 → 第三能變 → 心所六位別釋（偈十–十四）→ 善位（十一）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 六位別釋 → 善位（信·慚·愧·無貪·無瞋·無癡·勤·輕安·不放逸·行捨·不害十一）（卷六） |
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 善謂信、慚、愧、無貪等三根，勤、安、不放逸、行捨及不害。 | T31n1586 0060b24–25 |
| 真諦《轉識論》T1587 | 〔塵識〕及十善惡并大小惑〔具如前說〕。 | T31n1587 0062a21–22 |
義理平行所見：善十一，玄奘逐一列名（信·慚·愧·無貪·無瞋·無癡·勤·安·不放逸·行捨·不害）；真諦此段以「十善惡」總攝（善·惡心所），不逐一分標——玄奘頌本析目最備。
三、唯識義之釋據（眼）
善十一，《成唯識論》卷六逐一定其性·業（「唯善心俱，名善心所」〔T31n1585 0029b21〕）：
信：〔信實·德·能〕「於三寶真淨德中，深信樂故」「於一切世、出世善，深信有力，能得能成」；其自相「心淨為性」，對治不信，樂善為業。〔T31n1585 0029b22–27〕
慚：依自、法力，崇重賢、善為性；對治無慚，止息惡行為業。〔T31n1585 0029c13–14〕
愧：依世間力，輕拒暴惡為性；對治無愧，止息惡行為業。〔T31n1585 0029c16–17〕
無貪：於有、有具，無著為性；對治貪著，作善為業。〔T31n1585 0030a04–05〕
無瞋：於苦、苦具，無恚為性；對治瞋恚，作善為業。〔T31n1585 0030a06–07〕
無癡：於諸理事，明解為性；對治愚癡，作善為業。〔T31n1585 0030a09–10〕
勤：謂精進，於善、惡品修、斷事中，勇、悍為性；對治懈怠，滿善為業。〔T31n1585 0030a24–25〕
輕安：遠離麁重，調暢身心，堪任為性；對治惛沈，轉依為業。〔T31n1585 0030b05–06〕
不放逸：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。〔T31n1585 0030b07–09〕
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。〔T31n1585 0030b21–23〕
不害：於諸有情，不為損惱，無瞋為性；能對治害，悲愍為業。〔T31n1585 0030b28–29〕
→ 「無貪等三根」即三善根（無貪·無瞋·無癡），「生善勝故，三不善根近對治故」〔T31n1585 0030a03〕。 → 承衍：本論 v.12–14（煩惱·隨煩惱·不定）· 百法 心所有法·善十一（#19–29）。
四、諸家異釋（古德·標宗）
（一） 無癡即慧·別有自性之辯：《成唯識論》並陳二說——「有義：無癡即慧為性」（引《集論》報·教·證智）／「有義：無癡非即是慧，別有自性，正對無明」（如無貪·瞋善根攝）；護法取『無癡別有自性』（「由此無癡必應別有」〔T31n1585 0030a23〕）。 （二） 不放逸·行捨假實之辯：《成唯識論》辯不放逸「精進、三根，於所斷、修，防、修為性」，並破「別有自性」之執（「故不放逸定無別體」〔0030b21〕、行捨「非別有體」），立此二為精進·三根之分位假立。〔T31n1585 0030b07–28〕——諸說盡在釋論糅文。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義（性·業） |
|---|---|---|
| 信 | śraddhā | 心淨為性（於實·德·能深忍樂欲）；對治不信，樂善為業〔T31n1585 0029b22〕 |
| 慚 | hrī | 依自法力，崇重賢善為性；對治無慚〔0029c13〕 |
| 愧 | apatrāpya | 依世間力，輕拒暴惡為性；對治無愧〔0029c16〕 |
| 無貪 | alobha | 於有、有具，無著為性（三善根之一）〔0030a04〕 |
| 無瞋 | adveṣa | 於苦、苦具，無恚為性（三善根之一）〔0030a06〕 |
| 無癡 | amoha | 於諸理事，明解為性（三善根之一）〔0030a09〕 |
| 勤（精進） | vīrya | 於善惡品修斷事中，勇悍為性；對治懈怠〔0030a24〕 |
| 輕安 | praśrabdhi | 遠離麁重，調暢身心，堪任為性；對治惛沈〔0030b05〕 |
| 不放逸 | apramāda | 精進三根，於所斷修防修為性（分位假立）〔0030b07〕 |
| 行捨 | upekṣā | 精進三根，令心平等正直無功用住為性（分位假立）〔0030b21〕 |
| 不害 | avihiṃsā | 於諸有情不為損惱，無瞋為性；悲愍為業〔0030b28〕 |
六、譬喻·修辭
本偈為善位列名之段，喻較疏。修辭在「實／假」之分判——信·慚·愧·三善根·勤·輕安七為實有，不放逸·行捨二為精進三根之分位假立，不害為無瞋一分（「十一善中，三世俗有，餘皆是實」〔T31n1585 0030a18–19〕）；又「無貪等三根」對「三不善根」之相翻。
七、互讀
- 三十頌 v.9：六位總標——善十一之綱。
- 三十頌 v.12–14：煩惱·隨煩惱·不定——與善位相翻（染品）。
- 百法明門論：心所有法·善十一（#19–29）——本偈善位之百法位。
- 辯中邊論〈對治品〉·攝大乘論：善法·對治之論承（善心所於道品之用）。
八、校本定位
- 玄奘 T1586（底本）：偈十一〔T31n1586 0060b24–25〕。
- 成唯識論 T1585（釋論骨幹·卷六）：善心所總〔0029b21〕· 信〔0029b22–27〕· 慚〔0029c13–14〕· 愧〔0029c16–17〕· 無貪〔0030a04–05〕· 無瞋〔0030a06–07〕· 無癡〔0030a09–10〕· 三善根義〔0030a03〕· 勤〔0030a24–25〕· 輕安〔0030b05–06〕· 不放逸〔0030b07–09〕· 行捨〔0030b21–23〕· 不害〔0030b28–29〕· 無癡別有自性辯〔0030a10–23〕· 不放逸行捨假實辯〔0030b07–28〕。
- 真諦《轉識論》T1587（古漢義理平行）：十善惡總攝〔0062a21–22〕。
- 窺基《成唯識論述記》T1830：善十一及不放逸、行捨、不害之假實〔T43n1830 0433c07–0443c13〕。
This verse lists the eleven wholesome factors (faith·conscience·shame·three roots·effort·ease·non-negligence·equanimity-of-formations·non-harming), all arising only in a wholesome mind; the CWL fascicle 6 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | Characteristic of Consciousness-Only → detailed exposition → third transformer → detailing the six classes (verses 10–14) → the wholesome class (eleven). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | detailing the six classes → the wholesome class (faith·conscience·shame·non-greed·non-hatred·non-delusion·effort·ease·non-negligence·equanimity-of-formations·non-harming, eleven) (fasc. 6) |
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 善謂信、慚、愧、無貪等三根，勤、安、不放逸、行捨及不害。 | T31n1586 0060b24–25 |
| Paramārtha 《轉識論》 T1587 | 〔塵識〕及十善惡并大小惑〔具如前說〕。 | T31n1587 0062a21–22 |
What the thematic parallel shows: the eleven wholesome — Xuanzang lists each by name (faith·conscience·shame·non-greed·non-hatred·non-delusion·effort·ease·non-negligence·equanimity-of-formations·non-harming); Paramārtha here gathers them under "the ten good-and-bad" (wholesome and unwholesome factors), not detailing each — Xuanzang's verse-text has the fullest enumeration.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
The eleven wholesome, the CWL fascicle 6 fixing each by nature·function ("唯善心俱，名善心所" 〔T31n1585 0029b21〕):
Faith: 〔real·virtuous·capable〕 "於三寶真淨德中，深信樂故" "於一切世、出世善，深信有力，能得能成"; its own mark is "心淨為性," countering non-faith, gladdening toward the good as function. 〔T31n1585 0029b22–27〕
Conscience: 依自、法力，崇重賢、善為性；對治無慚，止息惡行為業。〔T31n1585 0029c13–14〕
Shame: 依世間力，輕拒暴惡為性；對治無愧，止息惡行為業。〔T31n1585 0029c16–17〕
Non-greed: 於有、有具，無著為性；對治貪著，作善為業。〔T31n1585 0030a04–05〕
Non-hatred: 於苦、苦具，無恚為性；對治瞋恚，作善為業。〔T31n1585 0030a06–07〕
Non-delusion: 於諸理事，明解為性；對治愚癡，作善為業。〔T31n1585 0030a09–10〕
Effort: 謂精進，於善、惡品修、斷事中，勇、悍為性；對治懈怠，滿善為業。〔T31n1585 0030a24–25〕
Ease: 遠離麁重，調暢身心，堪任為性；對治惛沈，轉依為業。〔T31n1585 0030b05–06〕
Non-negligence: 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。〔T31n1585 0030b07–09〕
Equanimity-of-formations: 精進、三根，令心平等、正直、無功用住為性；對治掉舉，靜住為業。〔T31n1585 0030b21–23〕
Non-harming: 於諸有情，不為損惱，無瞋為性；能對治害，悲愍為業。〔T31n1585 0030b28–29〕
→ "the three roots beginning with non-greed" are the three wholesome roots (non-greed·non-hatred·non-delusion), "supreme in generating the good, the near antidotes to the three unwholesome roots" 〔T31n1585 0030a03〕. → Further connections: this treatise v.12–14 (afflictions·derivative afflictions·indeterminate) · 百法 mental factors · the eleven wholesome (#19–29).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) Non-delusion as wisdom, or having its own nature — the CWL lays out two views: "有義：無癡即慧為性" (citing the Abhidharma-samuccaya's outcome·instruction·realization wisdom) / "有義：無癡非即是慧，別有自性，正對無明" (like non-greed·non-hatred, a wholesome root); Dharmapāla takes "non-delusion has its own nature" ("由此無癡必應別有" 〔T31n1585 0030a23〕). (ii) Non-negligence and equanimity-of-formations, real or nominal — the CWL argues that non-negligence and equanimity-of-formations "are effort and the three roots, guarding-and-cultivating in what is to be severed and cultivated," refuting "having their own nature" ("故不放逸定無別體" 〔0030b21〕; equanimity-of-formations "not having its own substance"), establishing the two as positional nominal-positings of effort·the three roots. 〔T31n1585 0030b07–28〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense (nature · function) |
|---|---|---|
| 信 | śraddhā | purifying the mind as nature (deep trust-and-gladness toward the real·virtuous·capable); countering non-faith, gladdening toward the good 〔T31n1585 0029b22〕 |
| 慚 | hrī | by one's own and the Dharma's force, esteeming the worthy-and-good; countering shamelessness 〔0029c13〕 |
| 愧 | apatrāpya | by worldly force, recoiling from the cruel-and-evil; countering non-shame 〔0029c16〕 |
| 無貪 | alobha | non-attachment toward existence and its means (a wholesome root) 〔0030a04〕 |
| 無瞋 | adveṣa | non-aversion toward suffering and its causes (a wholesome root) 〔0030a06〕 |
| 無癡 | amoha | clear understanding of things and principles (a wholesome root) 〔0030a09〕 |
| 勤（精進） | vīrya | vigorous-bold in the good to cultivate / evil to sever; countering indolence 〔0030a24〕 |
| 輕安 | praśrabdhi | leaving heaviness, suppling body-and-mind, fitness as nature; countering torpor 〔0030b05〕 |
| 不放逸 | apramāda | effort·three roots, guarding-cultivating in what is to be severed-cultivated (positional nominal) 〔0030b07〕 |
| 行捨 | upekṣā | effort·three roots, letting mind rest level-upright-effortless (positional nominal) 〔0030b21〕 |
| 不害 | avihiṃsā | doing no injury to sentient beings, non-hatred as nature; compassion as function 〔0030b28〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse lists the wholesome class; similes are sparse. The rhetoric is the "real / nominal" distinction — faith·conscience·shame·three roots·effort·ease (seven) are real, non-negligence·equanimity-of-formations (two) are positional nominal-positings of effort·three roots, non-harming is a portion of non-hatred ("of the eleven wholesome, three are conventionally posited, the rest real" 〔T31n1585 0030a18–19〕); also "the three roots beginning with non-greed" set against "the three unwholesome roots."
7 · Cross-readings (互讀)
- 三十頌 v.9: the outline of the six classes — the outline this wholesome class details.
- 三十頌 v.12–14: afflictions·derivative afflictions·indeterminate — set against the wholesome class (the defiled side).
- 百法明門論: mental factors · the eleven wholesome (#19–29) — the hundred-dharma placement of this verse's wholesome class.
- 辯中邊論〈對治品〉 · 攝大乘論: the treatise-inheritance of wholesome dharmas·antidotes (the wholesome factors' role in the path-limbs).
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 11 〔T31n1586 0060b24–25〕.
- 成唯識論 T1585 (commentary backbone · fasc. 6): wholesome factors in general 〔0029b21〕 · faith 〔0029b22–27〕 · conscience 〔0029c13–14〕 · shame 〔0029c16–17〕 · non-greed 〔0030a04–05〕 · non-hatred 〔0030a06–07〕 · non-delusion 〔0030a09–10〕 · the three-roots sense 〔0030a03〕 · effort 〔0030a24–25〕 · ease 〔0030b05–06〕 · non-negligence 〔0030b07–09〕 · equanimity-of-formations 〔0030b21–23〕 · non-harming 〔0030b28–29〕 · non-delusion-own-nature debate 〔0030a10–23〕 · non-negligence/equanimity real-or-nominal debate 〔0030b07–28〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): "the ten good-and-bad" gathered 〔0062a21–22〕.
- 窺基《成唯識論述記》 T1830: the eleven wholesome factors and the real/nominal analysis of non-negligence, equanimity, and non-harming 〔T43n1830 0433c07–0443c13〕.