俱舍論記 7.132

7.132

「有餘於此至無記唯無記」者，此下第二敘說斥非。此即論主敘雜心師說染心得九，與此論文亦不相違。此論據三界染心兼據重說，謂欲界染心得六、色界染心得六、無色界染心得二，名如前說，合得十四。《雜心》除重據單，但言得九。言九心者，謂欲界四心、色界三心、無色染心及學心，是名為九。於此論十四中，除五心重。言五心重者，謂色界染心兩度得，欲界染心時得、色界染心時得，除一種心。無色染心及與學心各三度得，謂各三界染心時得，各除二心。足前為五。是故此論說十四，《雜心》說九，各據一義亦無有妨。善心得六者，此論前文兼據重說。總言有七，謂色善三、學四，名如前說。《雜心》除重據單，說有六種。言六種者，謂欲界無覆，色界善、無覆無記，無色界善，及學、無學，故名得六。於此論，七中除二心重。言二心重者，謂欲、色界無覆心各兩度得，謂色善、學心離欲染時，各得欲、色二無覆心，各除一無覆心。取餘五心及取無學心，故名六種。無記唯無記者，三界三種無覆無記現在前時，但成自體不能兼他，勢力劣故，故言無記唯無記。問：何故無記不別舉數？解云：無記之中亦應言得三，謂三界無覆。應知無記名中已顯。又解：善、染之中有兼得他，故別舉數。無記之內唯自非他，不別標數。論主敘訖。

Regarding [the text stating], "Others here [say]... 'The indeterminate [acquires] only the indeterminate'": this is the second part below, presenting the views of others and criticizing the erroneous ones. Here the author of the treatise recounts the masters of the Miśrakābhidharmahṛdaya stating that a defiled mind acquires nine; this does not conflict with the text of this treatise either. This treatise is based on defiled minds across the three realms while also counting repeated acquisitions: that is, a defiled mind of the desire realm acquires six, a defiled mind of the form realm acquires six, and a defiled mind of the immaterial realm acquires two; their names are as previously stated, totaling fourteen acquired. The Miśraka removes repetitions and relies on single counts, stating only that nine are acquired. The "nine minds" refers to: the four minds of the desire realm, the three minds of the form realm, the immaterial-realm defiled mind, and the śaikṣa mind—these are called the nine. Among the fourteen of this treatise, five repeated minds are removed. The five repeated minds are: the form-realm defiled mind is acquired twice (acquired at the time of a desire-realm defiled mind, and acquired at the time of a form-realm defiled mind), so one kind of mind is removed. The immaterial-realm defiled mind and the śaikṣa mind are each acquired three times (each acquired at the times of defiled minds of the three realms), so two minds are removed for each. Added to the previous, this makes five. Therefore, this treatise speaks of fourteen and the Miśraka speaks of nine; each relies on one perspective, and there is no contradiction. Regarding "the wholesome mind acquires six": the earlier text of this treatise also counted repeated acquisitions, stating overall that there are seven—namely, three for the form wholesome and four for the śaikṣa, named as previously stated. The Miśraka removes repetitions and relies on single counts, stating that there are six kinds. The "six kinds" refers to: the desire-realm non-obscuring indeterminate, the form-realm wholesome and non-obscuring indeterminate, the immaterial-realm wholesome, and the śaikṣa and aśaikṣa; hence it is called acquiring six. In this treatise, among the seven, two repeated minds are removed. The two repeated minds are: the non-obscuring minds of the desire and form realms are each acquired twice—that is, when abandoning desire for the desire realm through a form-realm wholesome mind or a śaikṣa mind, one acquires the two non-obscuring minds of the desire and form realms in each case; so one non-obscuring mind is removed for each. Taking the remaining five minds and adding the aśaikṣa mind, they are called six kinds. "The indeterminate [acquires] only the indeterminate": when the three kinds of non-obscuring indeterminate minds of the three realms are directly present, they only possess their own nature and cannot concurrently acquire others, because their force is weak; therefore it says "the indeterminate [acquires] only the indeterminate." Question: Why does it not specify a separate number for the indeterminate? Explanation: Among the indeterminate minds, one should also say that three are acquired, namely the non-obscuring minds of the three realms. It should be understood that this is already made evident within the term "indeterminate." Another explanation: Because among the wholesome and defiled minds there is concurrent acquisition of others, a separate number is given. Within the indeterminate minds, there is only oneself and no other, so a number is not separately indicated. The author of the treatise has concluded his presentation.