俱舍論記 7.126

7.126

「論曰至故名得六」者，此中意說：於十二心中，先不成就今得成就，說名為得。後雖新得自種類心，不名為得，先已得故。此中據總相說。顯非總成，故言容得。欲染得六，總由三位，一疑續善、二界退還、三起惑退。欲界善心由二緣得，一由疑續善、二上界退還。欲二染心由二緣得，一由起惑退、二由上界退還。色有覆心亦二緣得，一由起欲惑退、二由無色退還。無色有覆及與學心，唯由起惑退，故名得六。問：界退還時得欲善心，唯得生得？亦得加行？解云：唯得生得善。又解：加行串習者亦得。《婆沙》有此兩說，然無評文。

Regarding the passage from "The treatise says" up to "therefore it is called acquiring six": the meaning here is that, among the twelve minds, when one previously did not possess [a mind] and now comes to possess it, this is termed "acquisition." Although later one may newly acquire a mind of its own kind, it is not termed "acquisition," because it was already possessed previously. Here it is spoken of in terms of the general characteristics. To show that they are not possessed all at once, it says "may acquire." Defiled [mind] of the desire [realm] acquires six, which in total occurs through three positions: first, reconnecting wholesome [roots] through doubt; second, retrogressing and returning from a higher realm; third, retrogressing by giving rise to defilements. The wholesome mind of the desire realm is acquired through two conditions: first, reconnecting wholesome [roots] through doubt; second, retrogressing and returning from a higher realm. The two defiled minds of the desire realm are acquired through two conditions: first, retrogressing by giving rise to defilements; second, retrogressing and returning from a higher realm. The obstructed [unwholesome] mind of the form [realm] is also acquired through two conditions: first, retrogressing by giving rise to desire-realm defilements; second, retrogressing and returning from the formless [realm]. The obstructed [mind] of the formless [realm] and the mind of the trainee are acquired solely through retrogressing by giving rise to defilements; therefore it is called acquiring six. Question: When retrogressing and returning from a realm and acquiring a desire-realm wholesome mind, does one acquire only the inborn, or does one also acquire the cultivated through preparation? The explanation is: one acquires only the inborn wholesome. Alternatively: one who has habituated preparation also acquires [that]. The *Vibhāṣā* has both of these explanations, yet has no evaluative text.