俱舍論頌疏論本 7

English (machine translation) 7

Language: English

7.1

From here is the second major section, explaining the four conditions (pratyaya), which is divided into two: first, explaining the four conditions; second, specifically explaining the immediately antecedent [condition].

7.2

First, within explaining the four conditions, the text is further divided into three: first, explaining the substance of the four conditions; second, explaining the activity within conditions; third, explaining the arising of dharmas from conditions.

7.3

Now, first, regarding the explanation of the substance of conditions, the treatise states: "Having explained causes in detail, what are conditions?" The verse states:

7.4

"Four kinds of conditions are taught: / The causal condition is the nature of five causes; / The immediately antecedent is arisen minds / And mental factors, not the final one; / The objective support is all dharmas; / The predominant is the efficient [cause]."

7.5

Explanation: 'Four kinds of conditions are taught': 'taught' means that in the sūtras four condition-natures are taught: the causal condition-nature (hetupratyayatva), the immediately antecedent condition-nature (samanantarapratyayatva), the objective-support condition-nature (ālambanapratyayatva), and the predominant condition-nature (adhipatipratyayatva). In 'causal condition' (hetupratyaya), the cause is itself the condition: this is a karmadhāraya compound. In 'immediately antecedent' (samanantara), because the preceding and succeeding substances of minds and mental factors are each singular, it is called 'equal' (sama). Just as among minds and mental factors the substance of feeling is singular, and the rest—such as conception—are likewise; hence the treatise says: "No single feeling immediately produces many, nor again do many immediately produce a single [feeling]. Conception and the rest are likewise; within their own category there is none that is not equal." Another explanation: the preceding minds and mental factors are equal together in serving as conditions for the succeeding minds and mental factors; it is not that a preceding feeling produces a succeeding feeling or a preceding conception produces a succeeding conception, being equal only within its own category. Another explanation: the succeeding minds and mental factors, being equal, employ the preceding minds and mental factors as conditions; hence this word 'equal' applies to both condition and effect. 'Without interval' (anantara) means that the preceding minds and mental factors produce the succeeding minds and mental factors with no other mind intervening between them; this is called 'without interval'. Therefore this 'without interval' applies to both condition and effect. Or, the equal and immediately antecedent is itself the condition: this is a karmadhāraya compound. Or, it is the condition of the equal and immediately antecedent: this is a tatpuruṣa compound. In 'objective-support condition' (ālambanapratyaya), the objective sphere being supported serves as a condition that can draw forth and produce minds and mental factors. The objective support is itself the condition: this is a karmadhāraya compound. In 'predominant condition' (adhipatipratyaya), the predominant is itself the condition: this is a karmadhāraya compound.

7.6

'The causal condition is the nature of five causes' identifies the substance of the causal condition. Among the six causes, excluding the efficient cause (kāraṇahetu), the remaining five causes constitute the nature of the causal condition.

7.7

'The immediately antecedent is arisen minds and mental factors, not the final one': 'not the final one' means that when an arhat is about to enter nirvāṇa, the final minds and mental factors are called 'the final one'. These final minds and mental factors are not immediately antecedent conditions. Apart from the final mind, all other arisen minds and mental factors are immediately antecedent conditions. The treatise states: "The dharmas produced by this condition are equal and without interval; on the basis of this meaning, the immediately antecedent condition is established. (The explanation says: 'dharmas' refers to these effect-dharmas. These effect-dharmas are equal to the condition.) Because of this, form and the like cannot be established as immediately antecedent conditions, because they do not arise equally: form in the desire realm may immediately produce two unmanifest forms of the desire and form realms (The explanation says: when an ordinand, from the third karmavācanā, immediately enters absorption of the form realm, the prātimokṣa unmanifest [form] of the desire realm arises simultaneously with the absorption-concurrent unmanifest form of the form realm), or it may immediately produce two unmanifest forms of the desire realm and undefiled (The explanation says: from the third karmavācanā one immediately enters the undefiled absorption of the form realm, so that unmanifest [form] of the desire realm arises simultaneously with path-concurrent unmanifest [form]). Since form dharmas present themselves in a confused manner, whereas the arising of the immediately antecedent condition is without confusion, form is not established as an immediately antecedent condition." The Venerable Vasumitra spoke thus: "Within a single body, when one nourished form continues unbroken, a second nourished form subsequently arises from it without mutual obstruction; therefore it cannot be established as an immediately antecedent condition." The Bhadanta further said: "Because form dharmas arise immediately antecedent as either few or many: that is, sometimes from many, few are produced, as when burning a great heap of rice and chaff into ashes; and sometimes from few, many are produced, as when a tiny seed produces a nyagrodha tree, whose roots, trunk, branches, and leaves gradually increase in splendor, towering high with hanging boughs and providing vast shade. (The explanation says: The Bhadanta refers to Dharmatrāta. The seed of the nyagrodha tree is very small, yet it produces a great tree that can shade five hundred chariots.)"

7.8

'The objective support is all dharmas' means that all dharmas serve as objective supports for minds and mental factors. The nature of minds and mental factors is frail; they arise only by grasping an object, just as a frail person cannot stand without a staff. Thus all dharmas, being clung to by consciousness, are called objective supports. This objective-support sphere has a distinct entity, and because it is the condition that gives rise to minds and mental factors, it is called the objective-support condition.

7.9

'The predominant is the efficient [cause]' means that the nature of the predominant condition is itself the efficient cause. Because the efficient cause is itself the predominant condition, the substance of this condition is broad, and it is named the predominant condition, for everything is a predominant condition. Question: "Since all dharmas are objective-support conditions, why is this predominant condition alone [said to have] a broad substance?" Answer: "The treatise provides two explanations. The first explanation states: Coexistent dharmas are never objective supports, yet they are predominant [conditions]; therefore this alone has a broad substance. The explanation says: Just as the contemplation of non-self also contemplates all dharmas, in the first moment it does not see coexistent [dharmas], so coexistent dharmas are never objective supports; yet these coexistent dharmas serve as predominant conditions, so the predominant [condition's] substance is broad. The second explanation states: Or, because what it does is broad, it is called the predominant condition, since all dharmas, each excluding its own self-nature, serve as predominant conditions for all conditioned [dharmas]."

7.10

From here [comes] the second [section], explaining the activity of conditions. The word 'activity' here refers to the function of giving effect. The treatise states: "At what stage of a dharma do these conditions exercise their activity?" The verse states:

7.11

"Two causes [act] at the point of cessation; / Three causes [act] at the point of arising; / The other two conditions are the reverse, / And thus exercise their activity."

7.12

Explanation: The first two lines explain the causal condition, the third line explains the two conditions, and the fourth line concludes the activity, applying to all preceding three lines. 'Two causes [act] at the point of cessation' means that the two causes—associated and coexistent—exercise their activity at the point of cessation. 'At the point of cessation' refers to the present time; because this characteristic of cessation resides in the present, it is called the point of cessation. The word 'activity' here refers to the function of giving effect, because these two causes cause co-arising effects to have activity.

7.13

'Three causes [act] at the point of arising' means that the three causes—similar-cause, universal, and fruition—exercise their activity at the stage of arising. 'At the point of arising' refers to future dharmas; residing at the characteristic of arising, because arising is present before them, it is called the point of arising. Because the effect-dharmas projected by these three causes reach the characteristic of arising, they exercise the function of giving effect. These two lines above complete the explanation of the causal condition.

7.14

'The other two conditions are the reverse' means that the immediately antecedent condition and the objective-support condition exercise their function of giving effect in a manner contrary to the above. The immediately antecedent condition exercises its activity at the stage of arising, which is contrary to the former two causes [acting] at the stage of cessation. This is because when the immediately antecedent effect-dharma arises, it opens and yields the path, providing it a place. As for the objective-support condition, it exercises its activity at the stage of cessation, which is contrary to the former three causes [acting] at the stage of arising. That is, the objective-support condition exercises its activity only when the apprehending [mind] is at the stage of cessation, because minds and mental factors grasp objects only when they are present. The reason the predominant condition is not mentioned in the verse is that the predominant condition abides without obstruction toward all dharmas; following the non-obstructed state, whether it exercises the function of giving effect at the point of arising or at the point of cessation, neither is hindered.

7.15

From here [comes] the third [section], explaining the arising of dharmas from conditions, which contains two [parts]: first, generally explaining all dharmas; second, specifically explaining according to difficulty.

7.16

Now, first, regarding generally explaining all dharmas, the treatise states: "Having explained the conditions and the exercise of their activity, it should be stated: which dharmas arise from how many conditions?" The verse states:

7.17

"Mind and mental factors [arise] from four; / The two absorptions only from three; / The rest arise from two conditions; / For there is no [creation by] God, sequence, and so forth."

7.18

Explanation: The first three lines distinguish phenomena produced by conditions; the fourth line refutes the doctrines of tīrthikas.

"Mind and mental factors [arise] from four": this means that mind and mental factors are produced from four conditions. Here, the condition as cause (hetupratyaya) refers to the nature of the five causes. The condition as immediately contiguous [antecedent] (samanantarapratyaya) means that mind and mental factors must be induced and produced by an immediately contiguous condition of the preceding moment. The condition as object of cognition (ālambanapratyaya) means that they arise by taking an objective sphere as condition. The condition as predominance (adhipatipratyaya) means that, apart from their own intrinsic nature, all other phenomena do not obstruct them.

7.19

"The two absorptions only from three": this means that the two absorptions—non-conception and cessation—are produced from three conditions. Because they are not cognitive agents, the condition as object of cognition is excluded.

[That they arise] from the condition as cause means that they arise from two causes: first, the coexistent cause (sahabhūhetu), which refers to the four characteristics such as arising that reside upon the two absorptions; second, the homogeneous cause (sabhāgahetu), which refers to previously arisen wholesome phenomena of the same stage. For the absorption of non-conception, all wholesome phenomena within the Heaven of Non-conception belong to the same stage. For the absorption of cessation, all wholesome phenomena within the Heaven of the Peak of Existence belong to the same stage.

The condition as immediately contiguous [antecedent] means that when entering the two absorptions, the preceding mind and mental factors serve as the immediately contiguous condition that induces and produces the two absorptions.

The condition as predominance is as explained above.

The treatise states: "Because these two absorptions are induced and produced by the mind and so forth, yet obstruct the arising of the mind and so forth, they serve toward the mind and so forth merely as an immediate [preceding state], not as an immediately contiguous condition. (The explanation says: 'Mind and so forth' includes mental factors. The rest is understood.)"

7.20

"The rest are produced from two conditions": 'the rest' refers to material phenomena (rūpa) and [conditioned phenomena] non-associated [with mind] (cittaviprayuktasaṃskāra). These two classes of phenomena are produced by two conditions: the condition as cause and the condition as predominance. Because they are not cognitive agents, the condition as object of cognition is excluded. Because they are not induced and produced by mind and the like, they have no immediately contiguous condition.

7.21

"Not from God, [because things arise in] succession and so on": this directly refutes the tīrthikas. Here there are two senses: first, direct negation; second, establishing the reasoning.

Direct negation is "not from God and so forth." Establishing the reasoning is "succession and so on."

For example, the ash-smearing tīrthikas (Pāśupatas) hold that Maheśvara can generate the world. The Vaiśeṣika tīrthikas hold that the Self (ātman) can generate the world. The Sāṃkhya tīrthikas hold that Primordial Nature (prakṛti)—namely, the three guṇas such as sattva—can generate all phenomena. In our Buddhist teachings, only causes and conditions can produce phenomena; hence it is said "not from God and so forth," where "and so forth" includes the Self, Primordial Nature, and the like.

"Succession and so on": 'succession' refers to sequential arising; 'and so on' includes pointlessness and contradiction with the world. These three kinds of reasoning are established to refute the tīrthikas.

As for the reasoning from succession, the treatise states: "If the worlds were generated from a single cause such as God, everything would arise simultaneously, not sequentially. But we actually observe phenomena arising in succession; therefore we know they are definitely not produced from a single cause."

As for pointlessness, the treatise states: "Furthermore, if God and the like exerted great effort to create the worlds, what purpose or benefit would he attain? Furthermore, God and the like create the hells and so forth, with immeasurable instruments of suffering that torment and harm sentient beings; does he derive personal delight from seeing this? Alas! What is the use of such a God? According to their own verse, it is truly well spoken:
'Because of his sharp and perilous [arrows] that can incinerate,
Because he is terrifying and constantly torments,
Because he delights in eating blood, flesh, and marrow,
He is therefore called Rudra.'"

The explanation says: The ash-smearing tīrthikas state that God has three bodies: the Dharma-body pervades the entire dharma-realm; the reward-body resides in the Heaven of Sovereignty, with three eyes and eight arms—this is Maheśvara; the transformation-body follows forms in the six destinies. This verse describes his transformation-body. There were three asuras who took three realms and flew through empty space, passing above the Heaven of Sovereignty. God saw them and shot them with flaming arrows, destroying them all at once. This is his "sharp and perilous [arrows] that can incinerate" the three realms. Stringing human skulls onto dragons, he binds them around his neck; he slaughters elephants to take their hides and wears them inside-out, smeared with blood—this is being "terrifying and constantly tormenting" sentient beings. "Delights in eating blood, flesh, and marrow" reveals his food. 'Rudra' is translated here as 'violently cruel'; God has a thousand names, and this is one of them.

Third, contradiction with the world: the treatise states: "Furthermore, if one accepts that all worlds are produced from a single cause—God alone—one thereby denies and repudiates the other causes, conditions, human efforts, and so forth that are visibly seen in the world. The Self, Primordial Nature, and the like should be extensively interrogated and dismissed just as God was. Therefore, there is no phenomenon produced from a single cause alone."

7.22

From here, the second section provides distinct explanations of difficult points. The treatise states: "It was previously said that the remaining phenomena are produced from two conditions. Among them, how do the great elements and derived matter, viewed in relation to themselves and each other, serve mutually as cause and condition?" The verse says:

7.23

"The great [elements] are two causes for the great,
And five kinds for the derived.
Derived [matter] is three kinds for derived,
And only one cause for the great."

7.24

Explanation: "The great [elements] are two causes for the great": the great elements in relation to the great elements serve only as two causes: coexistent and homogeneous. Because they are not mental factors, they have no associated cause (saṃprayuktakahetu). Because they are equally of indeterminate nature, they have no fruition cause (vipākahetu). Because they are not defiled, they have no omnipresent cause (sarvatragahetu).

7.25

"And five kinds for the derived": the word "great" from the first line carries over here, meaning that the great elements are five kinds of causes for derived matter. That is, the four great elements can serve as five causes in relation to derived matter: first, the cause of generation (jananahetu); second, the cause of reliance (niśrayahetu); third, the cause of establishment (pratiṣṭhāhetu); fourth, the cause of maintenance (upastambhahetu); and fifth, the cause of nourishment (upabṛṃhaṇahetu). These five causes are subsumed under the efficient cause (kāraṇahetu) among the previous six causes. These four great elements generate derived matter, and are called the cause of generation. Once derived matter has been generated, it follows along with the great elements, just like relying on a teacher and the like, and is called the cause of reliance. Because the great elements sustain derived matter, like a wall supporting a painting, they are called the cause of establishment. Because they keep derived matter in an unbroken continuum, they are called the cause of maintenance. Because they are the cause of growth, they are called the cause of nourishment. In this way, it is shown that the great elements serve toward derived matter as the causes of initiation, alteration, support, maintenance, and growth. 'Initiation' is the cause of generation. 'Alteration' is the cause of reliance. 'Support' is the cause of establishment. 'Maintenance' is the cause of maintenance. 'Growth' is the cause of nourishment.

7.26

"Derived [matter] is three kinds for derived": derived matter in relation to derived matter serves merely as three causes: coexistent, homogeneous, and fruition. As for the coexistent cause, it refers to the two karmas of bodily and vocal action that conform to the mind, where the seven branches of unmanifest [matter] serve reciprocally as causes. As for the homogeneous cause, all that arises prior serves as a cause for subsequent homogeneous [matter]. As for the fruition cause, it refers to bodily and vocal karma being able to bring about the eye and so forth; here, cause and effect are both derived matter.

7.27

"And only one cause for the great": the word "derived" from the previous line carries over here, meaning that derived matter is only one cause for the great elements. That is, derived matter in relation to the four great elements serves only as one cause, namely, the fruition cause, because bodily and vocal karmas can bring about fruition great elements as their effect.

7.28

From here, the second major section distinctly explains the immediately contiguous [antecedent condition]. Here there are two parts: first, explaining the reciprocal arising of minds; second, explaining the number of minds attained.

7.29

Under explaining the reciprocal arising of minds, there are two parts: first, explaining the twelve minds; second, explaining the twenty minds.

7.30

Further, under explaining the twelve minds, there are: first, enumerating the twelve minds; second, directly distinguishing their reciprocal arising.

7.31

First, enumerating the twelve minds: the treatise first asks: "Previously it was generally stated that preceding minds and mental factors can serve as the immediately contiguous condition for subsequent ones, but it has not been determined which mind is immediately contiguous, how many minds arise, and from how many minds which minds arise. Now this will be determined (concluding the preceding and raising the question). Briefly speaking, there are twelve minds (the reply). What are the twelve minds (the question)?" The verse says:

7.32

"The desire realm has four minds:
Wholesome, unwholesome, veiled, and unveiled;
Form and formless exclude the unwholesome;
There are two uncorrupted minds."

7.33

Explanation: In the desire realm, there are four kinds of minds: wholesome, unwholesome, veiled indeterminate, and unveiled indeterminate. The form and formless realms each have three minds, namely excluding the unwholesome, with the rest as described above. These ten kinds are called corrupted minds. As for uncorrupted minds, there are only two kinds, namely those of the trainee (śaikṣa) and the non-trainee (aśaikṣa). Combined, they make twelve.

7.34

From here, the second part directly distinguishes their reciprocal arising. The treatise states: "As for these twelve minds arising from one another:" The verse says:

7.35

"Wholesome of the desire realm gives rise to nine,
And this in turn arises from eight;
Defiled arises from ten and produces four;
The rest arises from five and produces seven.
Wholesome of form gives rise to eleven,
And this in turn arises from nine;
Veiled arises from eight,
And this in turn gives rise to six;
Unveiled arises from three,
And this in turn can give rise to six;
Wholesome of the formless gives rise to nine,
And this in turn arises from six;
Veiled gives rise to and arises from seven;
Unveiled is explained like that of form;
[The mind of a] trainee arises from four and produces five;
The rest arises from five and produces four."

7.36

Explanation: "Wholesome of the desire realm gives rise to nine": this means that from a wholesome mind of the desire realm, nine minds may immediately arise—namely, four minds of its own realm, two minds of the form realm, one mind of the formless realm, and two uncorrupted minds; thus making nine. As for the two minds of the form realm, they are wholesome and defiled. Emerging from a desire-realm mind to enter the absorption of the form realm, one gives rise to that [realm's] wholesome mind. Furthermore, dying with a wholesome mind of the desire realm and taking rebirth in the form realm, one gives rise to that [realm's] defiled mind, because the mind of rebirth-linking is necessarily defiled. Thus the treatise states: "At the time of entering absorption and at the stage of rebirth-linking, wholesome and defiled minds are produced in respective order." As for the one mind of the formless realm, it means that dying with a wholesome mind of the desire realm and taking rebirth in the formless realm, one gives rise to that [realm's] defiled mind, because the mind of rebirth-linking is necessarily defiled.

The desire realm does not give rise to a wholesome mind of the formless realm because it is extremely remote. The formless realm is remote from the desire realm due to four kinds of remoteness: first, remoteness of basis (āśrayadūratva); second, remoteness of mode of apprehension (ākāradūratva); third, remoteness of objective sphere (ālambanadūratva); and fourth, remoteness of antidote (pratipakṣadūratva). Remoteness of basis means that a mind of the formless realm does not serve as the basis for a mind of the desire realm. Remoteness of mode of apprehension means that a mind of the formless realm operates only upon the fourth dhyāna with the mode of apprehension of [it being] painful, gross, and an obstruction, and never takes the desire realm with modes of apprehension such as painful and gross. Remoteness of objective sphere means that it does not take the desire realm as an object of cognition. Remoteness of antidote means that before one has abandoned desire-realm craving, one definitely cannot generate an absorption of the formless realm to serve as the two antidotes—revulsion and abandonment—against bad morality and other such phenomena of the desire realm.

As for the two uncorrupted minds, they mean entering the contemplation of the trainee or non-trainee from an applied wholesome mind of the desire realm.

7.37

"And this in turn arises from eight": this applied wholesome mind of the desire realm in turn arises from eight minds—namely, four of its own realm, two minds of the form realm, and two uncorrupted minds; thus making eight.

As for the two minds of the form realm: first, a wholesome mind of the form realm generates desire-realm wholesome, referring to emerging from absorption and giving rise to a wholesome mind of the desire realm; second, a defiled mind of the form realm generates desire-realm wholesome, referring to one who enters absorption and makes this aspiration: 'I would rather give rise to a wholesome mind of a lower stage than a defiled mind of a higher stage.' Due to this aspiration, when afflicted by that defiled absorption, one gives rise from that defiled absorption to wholesome [mind] of the lower stage in order to prevent falling back. Thus, defiled [mind] of form generates desire-realm wholesome.

As for the two uncorrupted minds, it refers to emerging from the contemplation of the trainee or non-trainee and entering a wholesome mind of the desire realm.

7.38

"Defiled arises from ten and produces four": 'defiled' refers to the two defilements, unwholesome and veiled. These two defiled minds arise from ten minds and can give rise to four minds.

Arising from ten: among the twelve, excluding trainee and non-trainee, they are four of its own realm, three minds of the form realm, and three minds of the formless realm. From any of these ten minds, one may die and give rise to a defiled mind of the desire realm. Thus the treatise states: "At the stage of rebirth-linking, all minds of the three realms may immediately give rise to a defiled mind of the desire realm."

Can give rise to four minds: this refers to the four of its own realm; there is no principle by which it can give rise to the rest. That is, a defiled mind of the desire realm does not give rise to higher absorptions nor does one proceed to those realms; hence there is no principle by which it can give rise to [minds of other] realms.

7.39

"The rest [arise] from five and give rise to seven": "the rest" refers to the unimpeded neutral [mind] of the desire realm. Aside from minds such as the wholesome, this neutral mind is named "the rest"; it arises from five minds and can give rise to seven minds. That it arises from five means the four of its own realm and the wholesome of the form realm, because the desire-realm unimpeded [mind that is] the fruit of supernormal power arises from wholesome concentration of the form realm. That it can give rise to seven minds means the four of its own realm, two of the form realm, and one of the formless realm, thus making seven. The two minds of the form realm are: first, giving rise to its wholesome [mind], meaning that the unimpeded [mind that is] the fruit of supernormal power in turn gives rise to that concentration, because the mind of the fruit of supernormal power only alternates with the mind of concentration; second, giving rise to its defiled [mind], meaning that at the time of death in an indeterminate state of maturation or of deportment, it gives rise to that defiled mind, which is the state of reconnection. The one mind of the formless realm means that at death in a neutral mind of the desire realm, in terms of the state of reconnection, it gives rise to a defiled mind of the formless realm.

7.40

"Wholesome [of the form realm] gives rise to eleven": the wholesome of the form realm means that a wholesome mind of the form realm can immediately give rise to eleven minds. Among the twelve minds, only the unimpeded neutral mind of the formless realm is excluded, because in the formless realm there is only the neutral mind born of maturation. Now, a mind born of maturation is not admitted to arise from a different stage; therefore, it does not give rise [to it]. That it can give rise to a defiled mind of the formless realm is stated based on the time of death.

7.41

"This again arises from nine": this wholesome mind of the form realm again arises from nine minds. That is to say, among the twelve minds, only the two defiled minds of the desire realm and the unimpeded neutral [mind] of the formless realm are excluded; the reasons can be understood.

7.42

"Impeded [arises] from eight": this means that an impeded mind of the form realm arises from eight minds. Among the twelve minds, the two defiled [minds] of the desire [realm] and the [minds of the] learner and non-learner are excluded.

7.43

"This again gives rise to six": this impeded mind of the form realm can again give rise to six minds, namely, the three of its own realm, [and] the wholesome, unwholesome, and impeded neutral of the desire realm. Giving rise to the wholesome of the desire realm means giving rise to the wholesome of the desire realm from defiled concentration. Giving rise to the unwholesome and impeded of the desire realm means dying with a defiled mind in the form realm and giving rise to the two defiled [minds] of the desire realm at the state of reconnection.

7.44

"Unimpeded arises from three": this means that the unimpeded neutral of the form realm arises from three minds, namely, the three of its own realm; there is no principle [by which it arises] from the rest.

7.45

"This again can give rise to six": this unimpeded [mind] of the form [realm] can again give rise to six minds, namely, the three of its own realm, the two defiled of the desire realm, and one defiled of the formless realm. This can be understood by considering it in terms of the state of reconnection.

7.46

"Wholesome of the formless gives rise to nine": this means that a wholesome mind of the formless [realm] can give rise to nine minds. Saying "nine minds" means that among the twelve minds, the two wholesome [minds] and the unimpeded of the desire realm are excluded, and one of the form realm—namely, the unimpeded—is excluded.

7.47

"This again arises from six": this wholesome mind of the formless [realm] again arises from six minds, namely, the three of its own realm, the wholesome of the form realm, and the [minds of the] learner and non-learner.

7.48

"Impeded gives rise to [and] arises from seven": the impeded of the formless can give rise to seven minds and also arises from seven minds. Giving rise to seven minds means the three of its own realm, the two of the form realm—giving rise to its wholesome and defiled minds—together with the two of the desire realm, the unwholesome and the impeded. This also immediately arises from seven, meaning [all] excluding the defiled of the desire and form realms and the minds of the learner and non-learner.

7.49

"Unimpeded is explained like [that of] the form [realm]": the unimpeded of the formless is explained like [that of] the form realm: it arises from three minds and can give rise to six minds. Arising from three minds means the three of its own realm. Being able to give rise to six minds means the three of its own realm, the defiled of the form realm, and in addition the two of the desire realm, the unwholesome and the impeded.

7.50

"Learner arises from four and gives rise to five": this means that the mind of a learner arises from four minds and can give rise to five minds. Arising from four minds means the wholesome of the three realms and the mind of the learner. Being able to give rise to five means adding the one of the non-learner to the preceding four.

7.51

"The rest arises from five and gives rise to four": "the rest" means the mind of a non-learner. This mind of a non-learner arises from five minds and can give rise to four minds. Arising from five means the wholesome of the three realms, the learner, and the non-learner minds. Being able to give rise to four means excluding only the learner mind from the preceding five.

7.52

From here, the second [part] explains the mutual arising of the twenty minds. The treatise says: "Having already explained the twelve minds giving rise to each other, how are these divided to make twenty minds?" The verse says:

7.53

"The twelve become twenty:
namely, the wholesome minds of the three realms
are divided into applied and innate;
the unimpeded of the desire realm is divided into four:
maturation, the paths of deportment,
the fields of craft, and the fruit of supernormal power;
the form realm excludes craft;
the remaining numbers are as explained before."

7.54

The commentary says: The wholesome minds of the three realms are each divided into two kinds, distinguished into acquired through preparation and innate. The unimpeded of the desire realm is divided into four minds: first, born of maturation; second, the paths of deportment; third, the fields of craft; fourth, the mind of the fruit of supernormal power. The unimpeded of the form realm is divided into three kinds, excluding the fields of craft, because in the higher realm there are no activities of producing various crafts. In the formless realm, the unimpeded is only one, namely, born of maturation. Thus, the unimpeded [minds] discussed before combine to make eight kinds. In this way, the twelve become twenty minds, namely: eight of the desire realm: two wholesome, two defiled, and four neutral minds; six kinds of the form realm: from the preceding eight minds, unwholesome and craft, these two, are excluded; four of the formless realm: from the preceding six, deportment and the fruit of supernormal power, these two minds, are further excluded. Together with the learner and non-learner, they therefore make twenty.

7.55

As for the mind of the paths of deportment: walking, standing, sitting, and lying down are called the paths of deportment; these take visible form, smell, taste, and tangibles as their essential nature. Because this deportment is what the mind takes as its cognitive object, it is called a "path". Deportment is itself the path, hence called "path of deportment"; a mind that takes the paths of deportment as its cognitive object is called a "mind of the paths of deportment". It is the mind of the paths of deportment, a genitive determinative compound (tatpuruṣa). In total there are three kinds of this mind of the paths of deportment: first, the mind that initiates the paths of deportment, which is solely mental consciousness; second, the mind that takes the paths of deportment as its cognitive object, which encompasses the four consciousnesses such as the visual—excluding auditory consciousness—and includes mental consciousness; third, the mind that resembles the paths of deportment, which encompasses the six consciousnesses, like minds that casually take external visible forms, sounds, and so forth as cognitive objects, which are called resembling the paths of deportment.

7.56

Second, as for the mind of the fields of craft: the fields of craft are of two kinds: first, bodily crafts, such as engraving and sculpting; second, vocal crafts, such as singing and chanting. Bodily crafts take the four sense objects as their essential nature, because when bodily crafts arise, they are not separate from the four sense objects. Vocal crafts take the five sense objects as their essential nature, because when speech arises, it is not separate from the five sense objects. Because these two crafts are what the mind takes as its cognitive object, they are called "fields". Craft is itself the field, hence called "fields of craft"; the mind of the fields of craft is called the "mind of the fields of craft", a genitive determinative compound (tatpuruṣa). There are roughly three kinds of this mind of craft: first, the mind that initiates craft, which resides solely in mental consciousness; second, the mind that takes craft as its cognitive object, which encompasses the five consciousnesses and mental consciousness; third, the mind that resembles craft, which also encompasses the six consciousnesses. The mind of the fruit of supernormal power refers to the mind capable of transformation, as well as the fruits of supernormal powers of the divine eye and ear. This mind capable of transformation takes the four sense objects such as visible forms as its cognitive object, meaning that it creates the four sense objects through transformation; it also takes sound as its cognitive object, because there is a mind of the fruit of supernormal power that produces speech. The treatise says: "The three unimpeded minds, such as the paths of deportment, take visible form, smell, taste, and tangibles as their cognitive objects. The fields of craft and so on also take sound as a cognitive object. These three minds are solely mental consciousness; the preparation for the paths of deportment and fields of craft also encompasses four consciousnesses and five consciousnesses (explanation: what is called 'preparation' here is the mind that takes deportment, etc., as its cognitive object)." Other masters say: "There is mental consciousness induced by the paths of deportment and the fields of craft that can fully take the domains of the twelve bases as cognitive objects." (Explanation: this master speaks based on the mind that resembles the paths of deportment.)

7.57

From here, the second main section explains the number of minds acquired. The treatise says: "Among the twelve minds explained before, when which mind is present, how many minds can be acquired?" The verse says:

7.58

"In the defiled minds of the three realms,
six, six, and two are acquired;
for the wholesome of form, three; for the learner, four;
all the rest are acquired as themselves."

7.59

The commentary says: "In the defiled minds of the three realms, six, six, and two are acquired": this clarifies how many minds are acquired in a defiled mind. In a defiled mind of the desire realm, six minds are acquired; in a defiled mind of the form realm, six minds are also acquired; in a defiled mind of the formless realm, only two minds are acquired. To begin with, that six minds are acquired in a defiled mind of the desire realm means that at the state where a defiled [mind] of the desire realm is presently manifest, it can acquire six minds: namely, three of the desire realm—wholesome, unwholesome, and impeded; one mind each from the form and formless realms, namely, the impeded neutral; together with the learner mind, making six. First, regarding acquiring the wholesome mind of the desire realm, the treatise says: "Through reconnection of the wholesome by doubt and through falling back from a realm, the wholesome mind of the desire realm is at that time said to be acquired." The explanation is: reconnection of the wholesome by doubt means that a mind of doubt generates right view and can reconnect wholesome roots; doubt is a defiled mind, so this is a defiled mind giving rise to the wholesome of the desire realm. Falling back from a realm means falling back from an upper realm to come and be born with a defiled mind in the desire realm; reconnection in the desire realm is necessarily a defiled mind, and when defilement is presently arising, the wholesome mind of the desire realm is at this time also acquired by an acquisition preceding the dharma. Regarding acquiring the unwholesome and impeded of the desire [realm] and the impeded mind of the form realm, the treatise says: "Through falling back by giving rise to afflictions and through falling back from a realm, two minds of the desire realm—unwholesome and impeded—are acquired, as well as one impeded mind of the form realm." The explanation is: falling back by giving rise to afflictions is said based on having abandoned the afflictions of the form realm and later giving rise to desire-realm defilement and falling back; at the time of falling back and giving rise to the defiled mind of desire-realm afflictions, the unwholesome and impeded minds of the desire realm, along with the impeded mind of the form realm, are all acquired at this time. Falling back from a realm means falling back from the formless realm to come and be born in the desire realm; in the mind of taking rebirth, the two defiled minds of the desire realm along with the defiled mind of the form realm are acquired. Regarding acquiring the impeded of the formless realm and the learner mind, the treatise says: "Through falling back by giving rise to afflictions, one impeded mind of the formless realm is acquired, as well as the learner mind; therefore it is called acquiring six (explanation: falling back by giving rise to afflictions means that when the fruit of arhatship falls back upon giving rise to afflictions of the desire realm, at the time of presently giving rise to desire-realm defilement, the impeded of the formless and the learner mind are acquired)." At the state where a defiled mind of the form realm is presently manifest, six minds are acquired, namely, the three of its own realm, the unimpeded of the desire realm, the impeded of the formless realm, and acquiring the learner mind; thus they make six. First, regarding acquiring the three of its own realm and the unimpeded of the desire realm, the treatise says: "Through falling back from a realm, one unimpeded neutral mind of the desire realm is acquired, as well as three of the form realm; the defiled mind of the form realm is also acquired through falling back." The explanation is: falling back from a realm is based on dying in the formless realm to come and be born in the form realm; at the time of presently giving rise to the defilement of reconnection in the form realm, the three minds of its own realm and the one mind of the fruit of supernormal power of the desire realm are all acquired at this time. The defiled mind of the form realm is also acquired through falling back: this clarifies that the defiled of the form realm is acquired not only through falling back from a realm as before, but also through falling back upon giving rise to afflictions of the form realm. Regarding acquiring the impeded of the formless realm and the learner mind, the treatise says: "Through falling back by giving rise to afflictions, one impeded mind of the formless realm is acquired, as well as the learner mind; therefore it is called acquiring six (explanation: falling back by giving rise to afflictions is based on an arhat falling back upon giving rise to afflictions of the form realm, thus acquiring the impeded of the formless and the learner mind)." Regarding acquiring two minds in a defiled mind of the formless realm, the treatise says: "At the state where a defiled mind of the formless realm is presently manifest, among the twelve minds only two minds are acquired: through falling back by giving rise to afflictions, that defiled mind is acquired, as well as the learner mind; therefore it is called acquiring two (explanation: falling back by giving rise to afflictions is based on an arhat falling back upon giving rise to formless-realm afflictions; at the time of presently giving rise to defilement, the defiled of its own realm and the learner mind are acquired)."

7.60

"In the subtle-form virtuous, three; in the śaikṣa, four": this means that when a subtle-form realm virtuous mind is present, among the twelve minds it can acquire three minds: first, it acquires the virtuous mind of its own realm, as well as the fruit of supernormal power neutral [minds] of the desire and subtle-form realms, making three minds. Why is this? Because of advancement, it acquires those three minds: entering the access absorption from the desire realm, one acquires the subtle-form virtuous mind; this transition from the desire realm into the subtle-form realm is called "advancement." When afflictions of the desire realm are completely eliminated, in the ninth path of liberation one enters the fundamental state and acquires the two fruits of supernormal power minds of the desire and subtle-form realms. This transition from the preparatory stage into the fundamental state is called "advancement." "In the śaikṣa, four" means that when a śaikṣa mind is directly present, it can acquire four minds: it acquires the śaikṣa mind, as well as the two fruits of supernormal power minds of the desire and subtle-form realms, together with the formless virtuous [mind], thus making four. Acquiring the śaikṣa mind: due to initial realization of entrance into the certainty of absolute rightness, at the stage of the receptivity to the Dharma regarding suffering, one acquires the śaikṣa mind. Second, acquiring the two fruits of supernormal power minds of the desire and subtle-form realms: through the noble path, one becomes detached from the defiled mind of the desire realm and enters the fundamental state, thereby acquiring the fruits of supernormal power of the two realms. Acquiring the formless virtuous [mind]: likewise through the noble path, one becomes detached from the defilement of the subtle-form realm and acquires the formless virtuous [mind]. Thus the treatise says: "Due to initial realization of entrance into the certainty of absolute rightness, and through the noble path becoming detached from defilements of desire and form (it can be understood by consulting the preceding text)."

7.61

"The rest can only be acquired by themselves": "the rest" means the previously mentioned defiled minds and others. The rest are the virtuous of the desire realm, the neutral of the three realms, the virtuous of the formless realm, and the aśaikṣa mind; thus the word "rest" in the verse includes these six minds. However, when these six minds are directly present, they can only be acquired by themselves, not through others. The treatise says: "Others have summarized this as follows." The verse states:

7.62

"The wise say that when a defiled mind
arises into presence, nine are acquired;
in a virtuous mind, six are acquired;
a neutral [acquires] only a neutral."

7.63

The explanation says: Here the author of the treatise cites a verse from the master of the *Miśrakābhidharmahṛdaya* to clarify the number of minds acquired. That work says that when a defiled mind arises into presence, nine are acquired; this treatise says that [when defiled minds arise] fourteen minds are acquired—namely, six in the desire realm, six in the subtle-form realm, and two in the formless realm. This treatise speaks of fourteen minds on the basis of repeatedly acquired defiled minds, whereas that treatise speaks of only nine minds based on singular acquisition. Among the fourteen minds in this treatise, there are five minds that are repeatedly acquired: the defiled mind of the subtle-form realm is acquired twice—first, acquired during desire-realm defilement; second, acquired during subtle-form-realm defilement; the *Miśrakābhidharmahṛdaya* excludes one mind [as a duplicate]. The defiled mind of the formless realm and the śaikṣa mind are each acquired three times, meaning they are acquired during the defilement of all three realms; the *Miśrakābhidharmahṛdaya* excludes two from each, which, together with the previous one mind, excludes five in total, hence it says nine are acquired. Each is based on a particular perspective, and there is no contradiction between them.

7.64

"In a virtuous mind, six are acquired": this refers to the desire-realm non-obscured [neutral], the subtle-form virtuous and non-obscured [neutral], the formless-realm virtuous, and the śaikṣa and aśaikṣa, thus making six minds. The *Miśrakābhidharmahṛdaya*, based on singular acquisition, speaks only of these six minds. This treatise, based on repeated acquisition, states that seven minds are acquired, meaning three subtle-form virtuous and four śaikṣa, making seven minds. Among these seven, two repeated minds are eliminated. The "two minds" means the non-obscured [neutrals] of the desire and subtle-form realms are each acquired twice: first, acquired at the time of subtle-form virtuous; second, acquired at the time of a śaikṣa mind. Excluding one mind from each and taking the remaining five minds, together with the one aśaikṣa, thus makes six. The treatise says: "To subsume the previous meanings, another verse is spoken:
'By entering an existence, entering meditative absorption (First, "by entering an existence" is the previously mentioned falling back from a realm. Second, "entering meditative absorption" is the previously mentioned subtle-form virtuous and śaikṣa mind),
and at the time of detachment or falling back (Third, "and detachment" is the previously mentioned detachment from the defiled mind of the desire realm. Fourth, "the time of falling back" is the previously mentioned falling back due to giving rise to afflictions),
at the stage of re-linking the virtuous [roots], minds are acquired (Fifth, "the stage of re-linking the virtuous [roots]" is the previously mentioned re-linking of the virtuous roots by a mind of doubt),
because they were not previously possessed' (This clarifies the meaning of acquisition. Here, "acquisition" means that which is newly possessed at this time is called acquisition)."
This is where the author of the treatise, to subsume the previous meanings, summarizes them into five gates and encapsulates them in a single verse; please examine it carefully.

First 64 of 66 passages. Read on

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俱舍論頌疏論本 — Classical Chinese