俱舍論疏 13.184

13.184

論「若異類心至此義應思」，論主破有部等起善也。准此故知，不是論主新立四善。「異類心所起得」者，謂疑心續善續生心得自地生得善等。《正理論》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（解云：言等起者，據善等法俱起得說，不據前後。異類心起者，是法前後得，非此所說也）。」又云「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：雖異類心亦為緣起成就善、不善等。非待彼異類心、或因彼異類心諸得及四相起，及即待異類心、得及四相成善等。唯此得及四相，因所得法及所相法起，待所得所相法成善等性。故得等由等起成善等性異。此二解中，後解為勝）。」

The treatise says: "If [possessions] produced by a different class of mind [...] this point should be reflected upon." The author of the treatise refutes the Vaibhāṣika's originated wholesomeness. From this we also know that the four kinds of wholesomeness were not newly established by the author of the treatise. "Possession produced by a different class of mind" means that through a mind of doubt one links wholesome states, and in a mind that links rebirths one obtains the inborn wholesomeness of one's own stage, and so forth. The Nyāyānusāra says: "Due to a mind of a different class, possessions are also produced. For example, due to dhyāna, one obtains a mind that produces supernormal powers; because a superior indeterminate mind is present before one, one obtains various defiled dharmas. Because a superior defiled mind is present before one, one obtains various wholesome dharmas. How do these become wholesome in nature and so forth? Because it is said with covert intention that they are the co-arising possessions of that dharma; it is not that a mind of a different class does not act as a causal condition; therefore there is no fault. (The explanation says: Saying 'originated' refers to the possessions arising together with wholesome dharmas and so on; it does not refer to before and after. Arising from a mind of a different class refers to the possessions before and after the dharma, which is not what is discussed here.)" It also says: "Although a mind of a different class also acts as a causal condition to become wholesome and so forth, it is not that by depending on that mind or by being caused by that mind, those possessions are originated, nor that depending on that [prior mind] they become wholesome in nature and so forth. Therefore, possession becoming wholesome in nature and so forth through origination is distinct. (The explanation says: Although a mind of a different class also acts as a causal condition to achieve wholesomeness, unwholesomeness, and so forth, it is not that depending on that mind of a different class, or caused by that mind of a different class, those possessions and the four characteristics arise, nor that depending on that mind of a different class, the possessions and four characteristics become wholesome and so forth. It is only that these possessions and the four characteristics arise caused by the dharma possessed and the dharma characterized, and depend on the dharma possessed and characterized to become wholesome in nature and so forth. Therefore, possession and so forth becoming wholesome in nature through origination is distinct. Of these two explanations, the latter explanation is superior.)"