俱舍論記 7.133

7.133

「於善心中至應知其相」者，此即論主斥非。染心據單但言九種，無記唯自，竝無有妨。善心據單得六太少，於善心中應言得七。謂由正見續善根時，欲界善心起位名得，此即為一。離欲界染第九解脫道究竟位中，頓得欲、色二無覆心，足前為三。得二界定彼二善心，說名為得，足前為五。初入離生位時得學心，得阿羅漢時得無學心，足前為七。雜心論師不說前一正見續善，但言得六，太少過也。餘染、無記，準前通釋應知其相，義亦無違。《正理》救云「理亦應得欲界善心。謂以正見續諸善本，雖加欲善，除無覆心。經主不應難令得七。」解云：彼論同《識身》，離欲染不得欲界無覆。《俱舍》破云「如前廣釋。假令不得欲無覆心，《雜心論》主不說欲善，終成過失。汝若能救，何不救彼不說善心。」

Regarding [the text stating], "Among wholesome minds... one should know its characteristics": here the author of the treatise criticizes the error. Stating only nine kinds of defiled minds based on single counts, and that the indeterminate only acquires itself, are both unproblematic. However, stating that wholesome minds based on single counts acquire six is too few; among wholesome minds, one should say that seven are acquired. That is: when the roots of wholesomeness are reconnected through right view, the stage when the desire-realm wholesome mind arises is called acquisition; this is the first. At the ultimate stage of the ninth path of liberation when abandoning desire for the desire realm, one suddenly acquires the two non-obscuring minds of the desire and form realms; added to the previous, this makes three. Acquiring the concentrations of the two realms, those two wholesome minds are said to be acquired; added to the previous, this makes five. When first entering the stage of the realization of the absolute (samyaktva-niyāma), one acquires the śaikṣa mind; when attaining the state of an arhat, one acquires the aśaikṣa mind; added to the previous, this makes seven. The masters of the Miśrakābhidharma do not mention the first one—reconnecting wholesomeness through right view—and only say that six are acquired; this is the fault of being too few. For the remaining defiled and indeterminate minds, following the previous reconciliation, one should understand their characteristics, and their meaning is also non-contradictory. The Nyāyānusāra defends them, saying: "Logically one should also acquire the desire-realm wholesome mind. That is, reconnecting all roots of wholesomeness through right view: although a desire-realm wholesome mind is added, the non-obscuring mind is excluded. The master of the sūtras should not object and demand that seven be acquired." Explanation: That treatise agrees with the Vijñānakāya that when abandoning desire for the desire realm, one does not acquire the desire-realm non-obscuring mind. The Kośa refutes this, saying: "As explained extensively before, even if one does not acquire the desire-realm non-obscuring mind, because the author of the Miśrakābhidharma does not mention the desire-realm wholesome mind, it ultimately constitutes an error. If you can defend it, why do you not defend his failure to mention the wholesome mind?"