俱舍論記 13.174

13.174

「若異類心至此義應思」者，難等起善。染心異善，名異類心。如疑心續善，於染心後能引善得及四相起，所起得等云何成善？此義應思。又《正理》三十六云「因異類心亦起諸得，如因靜慮得通果心，勝無記心現在前故得諸染法，勝染污心現在前故得諸善法，此等如何成善等性？以就彼法俱生得故，密作是言，非異類心不作緣起，故無有失。雖異類心亦為緣起，而成善等非待彼心。或復因彼諸得等起，即待彼故成善等性。故得由等起成善等性異。（解云：問中總有三異類心。一因靜慮得通果心，此即善心異無記得。二勝無記心現在前故得諸染法，據無記心成就染法，此即無記心異染污得。又解：退起欲界身邊二見有覆無記心現在前故，得諸染污不善法，此即有覆無記心異不善得。三退勝染心現在前故得諸善法，此即染心異善法得。此等如何成善等性？答中兩解等起善等。一約法俱得說，謂就同性法俱生得故密作是言，得由等起成善等性，非異類心不作緣起，故無有失。雖異類心亦作緣起發異類得，而成善等非待彼心。二約法前、法後得說。或復因彼所得諸法，法前、法後諸得等起，即待彼法成善等性，故得由等起成善等性異）。」

Regarding the passage from "If a mind of a different class..." up to "this meaning should be reflected upon": this objects to what is good by origination. A defiled mind is of a different class from the good, hence it is called a "mind of a different class." As when a mind of doubt succeeds a good state, subsequent to that defiled mind it can induce the arising of the acquisition of the good and the four characteristics; how could the acquisition and so forth thus arisen become good? This meaning should be reflected upon. Furthermore, the Nyāyānusāra, fascicle 36, states: "Due to a mind of a different class, acquisitions also arise: as when, due to dhyāna, one acquires a mind of fruit of supernatural power (abhijñā-phala); or because an exalted neutral mind is present, one acquires defiled phenomena; or because an exalted defiled mind is present, one acquires good phenomena. How do these become good and so forth in nature? Because this was stated secretly with respect to acquisitions arisen simultaneously with that phenomenon, and it is not that a mind of a different class cannot serve as a causal origination (pratītyasamutpāda); hence there is no fault. Although a mind of a different class also serves as a causal origination, becoming good and so forth does not depend on that mind. Or alternatively, because those acquisitions are originated due to that [phenomenon], it is precisely by depending on that [phenomenon] that they become good and so forth in nature. Therefore, acquisitions, by being originated, differ in becoming good and so forth in nature." (Explanation: in the objection there are three minds of different classes in total: first, due to dhyāna one acquires a mind of fruit of supernatural power—here a good mind is of a different class from the neutral acquisition. Second, because an exalted neutral mind is present, one acquires defiled phenomena; this is based on a neutral mind possessing defiled phenomena—here a neutral mind is of a different class from the defiled acquisition. Another explanation: because a veiled-neutral mind of the two views of self and extreme in the desire realm, arisen upon falling away, is present, one acquires defiled, unwholesome phenomena—here a veiled-neutral mind is of a different class from an unwholesome acquisition. Third, because an exalted defiled mind arisen upon falling away is present, one acquires good phenomena—here a defiled mind is of a different class from a good acquisition. How do these become good and so forth in nature? In the reply, there are two explanations of what is good by origination and so on: the first is explained in terms of acquisition simultaneous with the phenomenon (dharma-sahabhū-prāpti)—namely, this was stated secretly with respect to acquisition arisen simultaneously with a phenomenon of the same nature, that acquisition becomes good and so forth in nature by origination, and it is not that a mind of a different class cannot serve as a causal origination, hence there is no fault. Although a mind of a different class also acts as a causal origination producing an acquisition of a different class, becoming good and so forth does not depend on that mind. The second is explained in terms of acquisitions prior to or posterior to the phenomenon (dharma-pūrvā-paścāt-prāpti): or alternatively, due to those acquired phenomena, acquisitions prior to or posterior to the phenomenon are originated, and it is precisely by depending on that phenomenon that they become good and so forth in nature; therefore, acquisitions, through origination, differ in becoming good and so forth in nature.)