俱舍論疏 4.262

4.262

論「如是若善至有無邊得」，釋增數也。如第一剎那善心起時，唯說善心不說相應，即此剎那本法為一、大得為二、小得為三。第二剎那有六法起，不說第二剎那所起善心，但說前剎那法後得有六法起，謂前本法、大得、小得，即此三法法後之得大小各三，故有六得。第三剎那即此六法，謂三大得，及三小得，及初剎那法大小得。此之九法，法後得起，有九大得、有九小得，合成十八。如是後後漸增，有無邊得。

[On the] Śāstra['s statement]: "Thus, if wholesome … there would be boundless possessions": This explains the increase in number. When a wholesome mind arises in the first moment, speaking only of the wholesome mind and not of what is associated with it, in that very moment the original dharma is the first, great possession is the second, and small possession is the third. In the second moment, six dharmas arise; not speaking of the wholesome mind that arises in the second moment, but only speaking of the subsequent possessions of the dharmas of the preceding moment, six dharmas arise. That is, for the preceding original dharma, great possession, and small possession, there are subsequent possessions of these three dharmas, three great and three small, hence there are six possessions. In the third moment, for these six dharmas—namely the three great possessions and three small possessions, plus the great and small possessions of the first moment's dharma—these nine dharmas have subsequent possessions arising, with nine great possessions and nine small possessions, combining to make eighteen. In this way, gradually increasing later and later, there are boundless possessions.