俱舍論記 7.90

7.90

「此十二心至餘從五生四」者，此下正辨相生。舉頌略述，初四句欲界四心，次六句色界三心，次四句無色界三心，後兩句無漏二。將明諸心相生，略依二十心三門分別。十二之與二十，開合為異、體無寬狹，二十數廣故就彼明。言三門者，一定、散相生心、二防定方便心、三命終、受生心。言定、散相生心者，就中有三相生：一善定相生、二散自相生、三定散相生。一善定相生者，復有其二：一有漏定、二無漏定。言有漏定者，若色界有漏加行定心能生四心，謂自界加行定心、無色界加行定心，及無漏生學、無學心，復從此四心生。若無色界有漏定心能生四心，從四心生，如色界有漏加行定心說。言無漏定者，若學心能生四心，謂色、無色有漏定心，及學、無學心。從三心生，除無學心。若無學心能生三心，於前四內除學心。從四心生，并學心。二散自相生者，謂約自界散心相生。若欲界八心中，通果心唯與定心相生，非與餘七心相生。餘三無記心各能生六心，除通果及加行。各從七心生，除通果。若加行善心能生七，除通果。從四生，除四無記。若生得善、二染污心，各能生七。復從七生，除通果。色、無色界散位相生，準此應說。三定散相生者，八心能作入有漏定心，謂欲界加行善心、通果心，色界加行善、生得善及有覆心并通果心，無色界生得善及有覆心。所以得知色界生得善能入定者，如無色界生得善既能入定，色界生得亦能入定。又解：色界生得善不能入定，無色界生得善無別散加行善可能入定。色界更有散加行聞慧能入定，故生得善不能入定。若作此解，唯七心能作入有漏定心。十二心能作出有漏定心，謂欲界加行善、生得善、通果心，色界六心，無色界三心，除加行，加行即定故。所以色定不生下染及餘無記者，從無色定尚不生色界生得善，非明利故，況復色定能生下界染及無記。又所以得知從色界有漏定心生自界異熟、威儀心者，如無色界定心能生自界異熟心，准知色界定心亦能生異熟、威儀心。二心能作入無漏定心，謂欲界加行善心、色界加行散善心。三心能作出無漏定心，謂欲界加行善、生得善。色界加行散善不生無色散善，以於散位無加行善，雖有生得，劣故不生。二防定方便心者，四心能作防定加行心，謂色、無色界二染污心。隨其所應能生下地善心，即欲界加行善、生得善，色界加行善、無色界加行善。應知唯防定心，上染心後生下善心，餘必不生。三命終、受生者，十二心能作命終心，謂欲界生得善、不善、有覆、威儀、異熟，色界生得善、有覆、威儀、異熟，無色界生得善、有覆、無覆心。四心能作受生心，謂三界四染污心。若以命終、受生心相生者，此中死有一念，名命終心；欲界、色界中有初心及生有初心并無色界生有初心，皆名受生心，以此論說中生初念名受生故。受生心不生命終，以隔遠故。故《婆沙》一百五十四云「頗有處唯二剎那有心，謂結生及命終時耶？答：應言無。尊者妙音說：有，謂即無想天。頗有處結生心為等無間命終心起耶？答：應說無。尊者妙音說：有，謂即無想天（已上論文）。」前說為正。問：若以《婆沙》前說為正，即與《正理》二十一相違，故彼論云「謂或容有生有無間死有現前非起本有，必無容有在中有地死有無間生有現前。」故中有名不濫餘有。解云：《正理》所說即妙音義也，無勞會釋。若依彼說，受生心亦容生命終心，准釋可知。前說為正。若命終心能生受生心，三界四染污心名受生心。若欲界受生二染污心，通從三界十二命終心生。若色界受生染心，從十命終心生，於十二中除欲界二染心。若無色界受生染心，從九命終心生，於十二除欲界二染心、色界一染心。

Regarding 'These twelve minds [...] the remaining [minds] arise from five and produce four': below this, the text properly distinguishes their mutual arising. The verse is cited to explain this in brief: the first four lines deal with the four minds of the desire realm, the next six lines deal with the three minds of the form realm, the next four lines deal with the three minds of the formless realm, and the final two lines deal with the two uncontaminated [minds]. Wishing to explain the mutual arising of the various minds, they are distinguished in brief in terms of three gates according to twenty minds. Between twelve and twenty, it is merely a difference of expansion and condensation; their essential natures have no greater or lesser extent, and since twenty is a broader enumeration, it is explained in terms of them. As for the 'three gates': first, minds that mutually arise in concentration and distraction; second, minds that serve as the expedient means to guard against concentration; third, minds at the end of life and minds linking rebirth. As for the 'minds that mutually arise in concentration and distraction', within this there are three [modes of] mutual arising: first, the mutual arising of wholesome concentration; second, the mutual arising of distracted [minds] within themselves; third, the mutual arising of concentration and distraction. As for 'the mutual arising of wholesome concentration', there are again two: first, contaminated concentration; second, uncontaminated concentration. As for 'contaminated concentration', if it is an applied-effort concentrated mind of the form realm, it can produce four minds: namely, the applied-effort concentrated mind of its own realm, the applied-effort concentrated mind of the formless realm, and the uncontaminated minds of the trainee and of the non-trainee that arise from it; and it in turn arises from these four minds. If it is a contaminated concentrated mind of the formless realm, it can produce four minds and arises from four minds, as explained for the applied-effort concentrated mind of the form realm. As for 'uncontaminated concentration', if it is the trainee's mind, it can produce four minds: namely, the contaminated concentrated minds of the form and formless realms, and the minds of the trainee and of the non-trainee. It arises from three minds, excluding the mind of the non-trainee. If it is the non-trainee's mind, it can produce three minds, excluding the trainee's mind from among the aforementioned four. It arises from four minds, including the trainee's mind. Second, 'the mutual arising of distracted [minds] within themselves' means their mutual arising with reference to the distracted minds of their own realm. Among the eight minds of the desire realm, the mind of fruition of supernormal powers only arises mutually with a concentrated mind, not with the other seven minds. The other three non-defined minds can each produce six minds, excluding [the mind of] fruition of supernormal powers and applied-effort [wholesome]. Each arises from seven minds, excluding [the mind of] fruition of supernormal powers. An applied-effort wholesome mind can produce seven minds, excluding [the mind of] fruition of supernormal powers. It arises from four, excluding the four non-defined minds. An innately acquired wholesome mind and the two defiled minds can each produce seven minds, and each in turn arises from seven, excluding [the mind of] fruition of supernormal powers. The mutual arising in the distracted state of the form and formless realms should be stated analogously to this. Third, regarding 'the mutual arising of concentration and distraction': eight minds can act as minds that enter contaminated concentration: namely, the applied-effort wholesome mind and the mind of fruition of supernormal powers of the desire realm; the applied-effort wholesome mind, the innately acquired wholesome mind, the obscured mind, and the mind of fruition of supernormal powers of the form realm; and the innately acquired wholesome mind and the obscured mind of the formless realm. The reason we know that the innately acquired wholesome mind of the form realm can enter concentration is that just as the innately acquired wholesome mind of the formless realm can enter concentration, the innately acquired wholesome mind of the form realm can likewise enter concentration. Another explanation is: the innately acquired wholesome mind of the form realm cannot enter concentration; because the innately acquired wholesome mind of the formless realm has no other distracted applied-effort wholesome mind, it can enter concentration. The form realm has additionally a distracted applied-effort wisdom born of hearing that can enter concentration, so the innately acquired wholesome mind cannot enter concentration. If one adopts this explanation, only seven minds can act as minds that enter contaminated concentration. Twelve minds can act as minds that emerge from contaminated concentration: namely, the applied-effort wholesome mind, the innately acquired wholesome mind, and the mind of fruition of supernormal powers of the desire realm; the six minds of the form realm; and the three minds of the formless realm, excluding applied effort, because applied effort is itself concentration. The reason why form-realm concentration does not produce lower-realm defilement or the other non-defined minds is that even the innately acquired wholesome mind of the form realm does not arise from formless-realm concentration, because it is not lucid and sharp; how much less could form-realm concentration produce the defilement and non-defined minds of a lower realm! Furthermore, the reason we know that the maturation-born mind and deportment mind of its own realm arise from a contaminated concentrated mind of the form realm is that just as a concentrated mind of the formless realm can produce a maturation-born mind of its own realm, we know by analogy that a concentrated mind of the form realm can also produce maturation-born and deportment minds. Two minds can act as minds that enter uncontaminated concentration: namely, the applied-effort wholesome mind of the desire realm and the distracted applied-effort wholesome mind of the form realm. Three minds can act as minds that emerge from uncontaminated concentration: namely, the applied-effort wholesome mind and the innately acquired wholesome mind of the desire realm, and the distracted applied-effort wholesome mind of the form realm; it does not produce formless-realm distracted wholesome minds, because there is no applied-effort wholesome mind in the distracted state [there], and although there is innately acquired [wholesome], it is inferior and therefore does not arise. Second, regarding 'the minds that serve as the expedient means to guard against concentration': four minds can act as applied-effort minds guarding against concentration: namely, the two defiled minds of the form and formless realms. As appropriate, they can produce wholesome minds of lower stages: namely, the applied-effort wholesome and innately acquired wholesome minds of the desire realm, the applied-effort wholesome mind of the form realm, and the applied-effort wholesome mind of the formless realm. It should be understood that it is only when minds guard against concentration that a lower wholesome mind arises after an upper defiled mind; in other cases it definitely does not arise. Third, regarding 'the end of life and linking rebirth': twelve minds can act as minds at the end of life: namely, the innately acquired wholesome, unwholesome, obscured, deportment, and maturation-born minds of the desire realm; the innately acquired wholesome, obscured, deportment, and maturation-born minds of the form realm; and the innately acquired wholesome, obscured, and non-obscured minds of the formless realm. Four minds can act as minds linking rebirth: namely, the four defiled minds of the three realms. If [analyzed] in terms of the mutual arising of minds at the end of life and minds linking rebirth: here, the single moment of existence at death is called the 'mind at the end of life'; the initial moment of intermediate existence and the initial moment of rebirth existence in the desire realm and form realm, as well as the initial moment of rebirth existence in the formless realm, are all called 'minds linking rebirth', because this treatise states that the first moment of intermediate existence and rebirth existence is called linking rebirth. A mind linking rebirth does not produce [a mind at] the end of life, because they are far separated. Therefore, the Vibhāṣā, fascicle 154, says: 'Is there any place where mind exists for only two moments, namely at the time of linking rebirth and at the time of the end of life? Answer: One should say no. The venerable Ghoṣaka says: There is, namely the heaven of non-conception. Is there any place where the mind of linking rebirth acts as the immediately antecedent condition for the arising of the mind at the end of life? Answer: One should say no. The venerable Ghoṣaka says: There is, namely the heaven of non-conception (end of treatise passage).' The former view is correct. Question: If the former view of the Vibhāṣā is taken as correct, then it contradicts Nyāyānusāra, fascicle 21, for that treatise says: 'That is to say, it may be possible that without interruption after rebirth existence, existence at death presents itself without basic existence arising; but it is absolutely impossible that while in the stage of intermediate existence, existence at death is followed immediately by the presentation of rebirth existence.' Thus the term intermediate existence is not confused with the other existences. The explanation is: What the Nyāyānusāra states is precisely the view of Ghoṣaka; there is no need to reconcile them. If one relies on his explanation, a mind linking rebirth also has the possibility of producing a mind at the end of life, as can be known by analogous interpretation. The former explanation is correct. If the mind at the end of life can produce the mind linking rebirth, the four defiled minds of the three realms are called minds linking rebirth. If they are the two defiled minds linking rebirth in the desire realm, they arise universally from the twelve minds at the end of life across the three realms. If it is the defiled mind linking rebirth in the form realm, it arises from ten minds at the end of life, excluding the two defiled minds of the desire realm from among the twelve. If it is the defiled mind linking rebirth in the formless realm, it arises from nine minds at the end of life, excluding the two defiled minds of the desire realm and the one defiled mind of the form realm from among the twelve.