Abhidharmakosa-bhasya of the Sarvastivada School, Fascicle 2

若成就樂身，各定成就四，

if one possesses pleasure or body, one certainly possesses four each,

成眼等及喜，各定成五根，

one who possesses eye and the rest, or joy, certainly possesses five faculties each,

若成就苦根，彼定成就七，

if one possesses the faculty of pain, one certainly possesses seven,

若成女男憂，信等各成八，

if one possesses female, male, or sorrow, or faith and the rest, one possesses eight each,

二無漏十一，初無漏十三。

the two without outflows, eleven; the first without outflows, thirteen.

論曰：命、意、捨中隨成就一，彼定成就如是三根，非此三中隨有所闕可有成就。所餘根者，除此三根餘皆不定，謂或成就或不成就。此中眼耳鼻舌四根，生無色界定不成就，若生欲界未得已失亦不成就。身根，唯有生無色界定不成就。女男二根，生上二界定不成就，若生欲界未得已失亦不成就。樂根，異生生第四定及無色界定不成就。喜根，異生生三四定及無色界定不成就。苦根，若生色無色界定不成就。憂根，一切離欲貪者定不成就。信等五根，善根斷者定不成就。初無漏根，一切異生及已住果定不成就。次無漏根，一切異生見道無學定不成就。後無漏根，一切異生及有學位定不成就。於非遮位應知如前，所說諸根皆定成就。若成樂根定成就四，謂命、意、捨及此樂根。若成身根亦定成四，謂命、意、捨及此身根。若成眼根定成就五，謂命、意、捨、身根、眼根。耳鼻舌根應知亦五，前四如眼，第五自根。若成喜根亦定成五，謂命、意、捨、樂根、喜根。第二靜慮地生未得第三靜慮，捨下未得上，此成何樂根？當言成就第三靜慮染汙樂根，餘未得故。若成苦根定成就七，謂身、命、意、四受除憂。若成女根定成就八，七如苦說，第八女根。若成男根亦定成八，七如苦說，第八男根。若成憂根亦定成八，七如苦說，第八憂根。若成信等亦各成八，謂命、意、捨、信等五根。若成具知根定成就十一，謂命與意、樂、喜、捨根、信等五根及具知根。若成已知根亦定成十一，十根如上及已知根。若成未知根定成就十三，謂身、命、意、苦、樂、喜、捨、信等五根及未知根。諸極少者成就幾根？頌曰：

The treatise says: Whoever possesses any one of life, mind, and neutral feeling certainly possesses these three faculties; it is not possible to possess one of these three while lacking another. For the remaining faculties, apart from these three, none is fixed, in that one may possess them or not possess them. Here the four faculties of eye, ear, nose, and tongue are certainly not possessed by one born in the formless realm, and one born in the desire realm who has not yet obtained them or has lost them also does not possess them. The body faculty is certainly not possessed only by one born in the formless realm. The female and male faculties are certainly not possessed by one born in the two upper realms, and one born in the desire realm who has not yet obtained them or has lost them does not possess them. The faculty of pleasure is certainly not possessed by an ordinary person born in the fourth concentration or in the formless concentrations. The faculty of joy is certainly not possessed by an ordinary person born in the third and fourth concentrations or in the formless concentrations. The faculty of pain is certainly not possessed by one born in the form or formless realm. The faculty of sorrow is certainly not possessed by anyone who has left desire and greed. The five faculties of faith and the rest are certainly not possessed by one whose wholesome roots are cut off. The first faculty without outflows is certainly not possessed by any ordinary person or by one already abiding in the fruit. The second faculty without outflows is certainly not possessed by any ordinary person, anyone on the path of seeing, or one beyond training. The last faculty without outflows is certainly not possessed by any ordinary person or by one in the stage of training. In the states not excluded, as before, it should be known that the faculties mentioned are all certainly possessed. If one possesses the faculty of pleasure, one certainly possesses four, namely life, mind, neutral feeling, and this faculty of pleasure. If one possesses the body faculty, one certainly possesses four, namely life, mind, neutral feeling, and this body faculty. If one possesses the eye faculty, one certainly possesses five, namely life, mind, neutral feeling, the body faculty, and the eye faculty. The ear, nose, and tongue faculties should be known to be five also; the first four are as for the eye, and the fifth is its own faculty. If one possesses the faculty of joy, one certainly possesses five, namely life, mind, neutral feeling, the faculty of pleasure, and the faculty of joy. A being born in the ground of the second concentration who has not yet obtained the third concentration, having abandoned the lower and not yet obtained the upper, possesses which faculty of pleasure? It should be said that he possesses the defiled faculty of pleasure of the third concentration, because the others are not yet obtained. If one possesses the faculty of pain, one certainly possesses seven, namely body, life, mind, and the four feelings except sorrow. If one possesses the female faculty, one certainly possesses eight, the seven as said for pain and the eighth the female faculty. If one possesses the male faculty, one also certainly possesses eight, the seven as said for pain and the eighth the male faculty. If one possesses the faculty of sorrow, one certainly possesses eight, the seven as said for pain and the eighth the faculty of sorrow. If one possesses faith and the rest, one possesses eight each, namely life, mind, neutral feeling, and the five of faith and the rest. If one possesses the faculty of complete knowledge, one certainly possesses eleven, namely life and mind, the faculties of pleasure, joy, and neutral feeling, the five of faith and the rest, and the faculty of complete knowledge. If one possesses the faculty of having known, one also certainly possesses eleven, the ten as above and the faculty of having known. If one possesses the faculty of coming to know what is not yet known, one certainly possesses thirteen, namely body, life, mind, pain, pleasure, joy, neutral feeling, the five of faith and the rest, and the faculty of coming to know what is not yet known. How many faculties does one possess at the very least? The verse says:

極少八無善，成受身命意，

At the least, eight for one without wholesome roots: the feelings, body, life, and mind;

愚生無色界，成善命意捨。

an ignorant ordinary person born in the formless realm possesses the wholesome, life, mind, and neutral feeling.

論曰：已斷善根名為無善。彼若極少成就八根，謂五受根及身、命、意。受謂能受，能領納故。或是受性故名為受，如圓滿性立圓滿名。如斷善根極少成八，愚生無色亦成八根。愚謂異生，未見諦故。何等為八？謂信等五、命、意、捨根。信等五根，一向善故總名為善。若爾，應攝三無漏根。不爾，此中依八根故，又說愚生無色界故。諸極多者成就幾根？頌曰：

The treatise says: One whose wholesome roots have been cut off is called one without wholesome roots. At the very least such a one possesses eight faculties, namely the five feeling-faculties and body, life, and mind. A feeling is that which feels, because it is able to receive and experience; or it is called feeling because it is of the nature of feeling, just as the name "complete" is established for the nature of completeness. As one whose wholesome roots are cut off possesses at the very least eight, so an ignorant ordinary person born in the formless realm also possesses eight faculties. Ignorant means an ordinary person, because he has not yet seen the truths. What are the eight? The five of faith and the rest, and life, mind, and neutral feeling. Because the five faculties of faith and the rest are always wholesome, they are collectively called wholesome. If so, they should include the three faculties without outflows. No, because here it is based on the eight faculties, and because it is said of an ignorant ordinary person born in the formless realm. How many faculties does one possess at the very most? The verse says:

極多成十九，二形除三淨，

At the most, nineteen; for those of two sexes, the three pure ones are excluded;

聖者未離欲，除二淨一形。

for noble ones who have not left desire, the two pure ones and one sex are excluded.

論曰：諸二形者具眼等根，除三無漏成餘十九。無漏名淨，離二縛故。二形必是欲界異生，未離欲貪故有十九。唯此具十九、為更有耶？聖者未離欲亦具十九，謂聖有學未離欲貪，成就極多亦具十九，除二無漏及除一形。若住見道，除已知根及具知根。若住修道，除未知根及具知根。女男二根隨除一種，以諸聖者無二形故。因分別界根非根差別，乘茲廣辯二十二根竟。

The treatise says: Those of two sexes, possessing the faculties of eye and the rest, with the three faculties without outflows excluded, possess the other nineteen. What is without outflows is called pure, because it is free from the two bonds. Those of two sexes are necessarily ordinary persons of the desire realm who have not yet left desire and greed, and so they have nineteen. Is it only these who have nineteen, or is there another? Noble ones who have not left desire also have nineteen, namely noble ones in training who have not left desire and greed; at the most they also possess nineteen, excluding the two without outflows and excluding one sex. If one abides on the path of seeing, the faculty of having known and the faculty of complete knowledge are excluded. If one abides on the path of cultivation, the faculty of coming to know what is not yet known and the faculty of complete knowledge are excluded. Of the female and male faculties one is excluded, because noble ones do not have two sexes. With the distinction of what is and is not a faculty among the elements, the discussion of the twenty-two faculties is thereby finished at length.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial decree.

分別根品第二之二

Chapter 2 on the Analysis of the Faculties, Part 2.

今應思擇，一切有為如相不同，生亦各異，為有諸法決定俱生、有定俱生。謂一切法略有五品：一色、二心、三心所、四心不相應行、五無為。無為無生，此中不說。今先辯色決定俱生。頌曰：

Now it should be examined: the conditioned dharmas all differ in their characteristics and also in their arising; are there dharmas that certainly arise together? There are dharmas that certainly arise together. All dharmas are, in brief, of five classes: first, form; second, mind; third, mental factors; fourth, formations dissociated from mind; fifth, the unconditioned. The unconditioned has no arising and is not discussed here. Now we first examine form, which certainly arises together. The verse says:

欲微聚無聲，無根有八事，

In the desire realm an atom-cluster without sound and without a faculty has eight things;

有身根九事，十事有餘根。

with the body faculty, nine things; with another faculty, ten things.

論曰：色聚極細立微聚名，為顯更無細於此者。此在欲界無聲無根，八事俱生隨一不減。云何八事？謂四大種及四所造色、香、味、觸。無聲有根諸極微聚，此俱生事或九或十。有身根聚九事俱生，八事如前，身為第九。有餘根聚十事俱生，九事如前，加眼等一。眼耳鼻舌必不離身，展轉相望處各別故。於前諸聚若有聲生，如次數增九十十一，以有聲處不離根生，謂有執受大種因起。若四大種不相離生，於諸聚中堅濕煖動，云何隨一可得非餘？於彼聚中勢用增者明瞭可得，餘體非無。如覺針鋒與籌合觸，如甞鹽味與麨合味。云何於彼知亦有餘？由有攝熟長持業故。有說：遇緣堅等便有流等相故，如水聚中由極冷故有煖相起，雖不相離而冷用增，如受及聲用有勝劣。有餘師說：於此聚中餘有種子未有體相，故契經說：於木聚中有種種界。界謂種子。如何風中知有顯色？此義可信，不可比知。或所合香現可取故，香與顯色不相離故。前說色界香味並無，故彼無聲有六七八，有聲有七八九俱生。此可準知，故不別說。此中言事為依體說、為依處說？若爾何過？二俱有過。若依體說，八九十等便為太少，由諸微聚必有形色，有多極微共積集故。重性輕性定隨有一，滑性澁性隨一亦然。或處有冷有飢有渴，是則所言有太少過。若依處說，八九十等便為太多，由四大種觸處攝故應說四等，是則所言有太多失。二俱無過。應知此中所言事者，一分依體說，謂所依大種；一分依處說，謂能依造色。若爾，大種事應成多，造色各別，依一四大種故。應知此中依體類說，諸四大種類無別故。何用分別如是語為？語隨欲生，義應思擇。如是已辯色定俱生。餘定俱生今次當辯。頌曰：

The treatise says: A cluster of form that is extremely fine is called an atomic cluster, in order to show that nothing is finer than this. In the desire realm, with no sound and no faculty, it arises with eight things together, none of them lacking. What are the eight things? They are the four great elements and the four derived forms, namely smell, taste, and touch (together with visible form). Atomic clusters without sound but with a faculty have nine or ten things arising together. A cluster with the body faculty has nine things arising together: the eight as before, with the body as the ninth. A cluster with another faculty has ten things arising together: the nine as before, plus one of the eye and so on. The eye, ear, nose, and tongue are never apart from the body, because they are located apart from one another. If sound arises in the earlier clusters, the number increases accordingly to nine, ten, and eleven, because the place of sound does not arise apart from the faculties, namely it arises from a cause that is the great elements that are appropriated. If the four great elements arise inseparably, how, in these clusters, is it that solidity, wetness, warmth, and motion are each perceptible, but not the others? In those clusters, the one whose power is stronger is clearly perceptible, while the substance of the others is not absent. It is like feeling a needle point as touch when it meets the stick, or tasting salt as taste when it meets parched flour. How do we know that the others are also present there? Because of the functions of gathering, ripening, growing, and sustaining. Some say: on meeting conditions, solidity and the like take on characteristics of flowing and so on; as in a cluster of water, because of extreme cold the characteristic of warmth arises, and although they are not separate, the function of cold increases, just as feeling and sound have stronger and weaker functions. Other masters say: in this cluster the others have seeds but not yet the characteristics of substance, and so the sutra says: in a cluster of wood there are various elements; element means seed. How do we know that visible form is present in wind? This meaning can be believed but cannot be inferred. Or because a combined smell is perceptible there, since smell is inseparable from visible form. As was said before, in the form realm there are no smell and taste, so there, without sound there are six, seven, or eight, and with sound seven, eight, or nine arising together. This can be understood by analogy, so it is not stated separately. Here, when it speaks of things, is it speaking by substance or by location? If so, what fault? Both have faults. If by substance, eight, nine, ten, and so on are too few, because atomic clusters necessarily have shape and color, and many ultimate particles are accumulated together. Heaviness or lightness is surely present in one of the two, and smoothness or roughness is likewise one of the two. Or in some places there are cold, hunger, and thirst; so what is said has the fault of being too few. If by location, eight, nine, ten, and so on are too many, because the four great elements are included in the place of touch, so four and so on should be said; so what is said has the fault of being too many. Neither has a fault. It should be understood that what is meant by things here is in part spoken of by substance, namely the great elements that are the support, and in part by location, namely the derived forms that are supported. If so, the things of the great elements should be many, while the derived forms each differ, being supported on one set of four great elements. It should be understood that here it is spoken of by kind of substance, since the kinds of the four great elements are not different. What use is there in making such a distinction in speech? Speech follows desire, and the meaning should be reflected on and weighed. Thus what forms arise together necessarily has been explained. The other things that arise together necessarily will now be explained in turn. The verse says:

心心所必俱，諸行相或得。

Mind and mental factors always arise together; conditioned dharmas may or may not be accompanied by acquisition.

論曰：心與心所必定俱生，隨闕一時餘則不起。諸行即是一切有為，謂色、心、心所、心不相應行。前必俱言流至於此，謂色心等諸行生時，必與有為四相俱起。言或得者，謂諸行內唯有情法與得俱生；餘法不然，是故言或。向言心所，何者是耶？頌曰：

The treatise says: Mind and mental factors necessarily arise together; when one is lacking, the others do not arise. The conditioned dharmas are all that is conditioned, namely form, mind, mental factors, and the conditioned dharmas not associated with mind. The earlier word "necessarily together" flows down to here, meaning that when form, mind, and other conditioned dharmas arise, they necessarily arise together with the four characteristics of the conditioned. "May or may not" means that among conditioned dharmas only those belonging to sentient beings arise together with acquisition; other dharmas are not so, and therefore it is said "or". Mental factors have just been mentioned; what are they? The verse says:

心所且有五，大地法等異。

There are five kinds of mental factors, differing as the great-ground dharmas and the rest.

論曰：諸心所法且有五品。何等為五？一、大地法；二、大善地法；三、大煩惱地法；四、大不善地法；五、小煩惱地法。地謂行處，若此是彼所行處，即說此為彼法地。大法地故名為大地，此中若法大地所有名大地法，謂法恆於一切心有。彼法是何？頌曰：

The treatise says: The mental-factor dharmas are of five groups. What are the five? One, the great-ground dharmas; two, the great wholesome-ground dharmas; three, the great afflicted-ground dharmas; four, the great unwholesome-ground dharmas; five, the minor afflicted-ground dharmas. Ground means the place where something operates; if this is the place where that operates, this is called the ground of that dharma. Because the great dharma ground is called the great ground, here, whatever dharma belongs to the great ground is called a great-ground dharma, namely a dharma that is always present in all minds. What are those dharmas? The verse says:

受想思觸欲，慧念與作意，

Feeling, perception, volition, contact, desire, wisdom, mindfulness, and attention,

勝解三摩地，遍於一切心。

Resolve and samadhi pervade all minds.

論曰：傳說：如是所列十法，諸心剎那和合遍有。此中受謂三種領納：苦、樂、俱非，有差別故。想謂於境取差別相。思謂能令心有造作。觸謂根境識和合生，能有觸對。欲謂希求所作事業。慧謂於法能有簡擇。念謂於緣明記不忘。作意謂能令心警覺。勝解謂能於境印可。三摩地謂心一境性。諸心心所異相微細，一一相續分別尚難，況一剎那俱時而有。有色諸藥色根所取，其味差別尚難了知，況無色法唯覺慧取。如是已說十大地法。大善法地名大善地，此中若法大善地所有名大善地法，謂法恆於諸善心有。彼法是何？頌曰：

The treatise says: It is said that these ten dharmas listed here are present together in every moment of mind. Among them, feeling means three kinds of experiencing, namely suffering, pleasure, and neither, distinguished by difference. Perception means grasping the distinguishing marks of an object. Volition means what enables the mind to create and act. Contact means the faculty, object, and consciousness coming together and arising, able to make contact. Desire means aspiring for the action to be done. Wisdom means being able to discriminate among dharmas. Mindfulness means remembering a condition clearly without forgetting. Attention means what makes the mind alert. Resolve means being able to affirm an object. Samadhi means the mind fixed on one object. The characteristics of minds and mental factors are different and subtle; it is difficult enough to distinguish them one by one in succession, let alone that they exist together in a single moment. With medicines that have form, which the form faculty takes, it is already difficult to know the differences of their flavors, let alone formless dharmas that only the faculty of wisdom grasps. Thus the ten great-ground dharmas have been explained. The great wholesome dharma ground is called the great wholesome ground; here, whatever dharma belongs to the great wholesome ground is called a great wholesome-ground dharma, namely a dharma that is always present in all wholesome minds. What are those dharmas? The verse says:

信及不放逸，輕安捨慚愧，

Faith and diligence in not being heedless, tranquility, equanimity, shame, and conscience,

二根及不害，勤唯遍善心。

The two roots and non-harming, and effort, pervade only wholesome minds.

論曰：如是諸法唯遍善心。此中信者令心澄淨。有說：於諦寶業果中現前忍許故名為信。不放逸者，修諸善法離諸不善法。復何名修？謂此於善專注為性。餘部經中有如是釋。能守護心名不放逸。輕安者謂心堪任性。豈無經亦說有身輕安耶？雖非無說，此如身受應知亦爾，如何可立此為覺支？應知此中身輕安者身堪任性。復如何說此為覺支？能順覺支故無有失。以身輕安能引覺支心輕安故。於餘亦見有是說耶？有，如經說：喜及順喜法名喜覺支。瞋及瞋因緣名瞋恚蓋。正見、正思惟、正勤名慧蘊。思惟及勤雖非慧性，隨順慧故亦得慧名，故身輕安順覺支故得名無失。心平等性、無警覺性說名為捨。如何可說於一心中有警覺性、無警覺性？作意與捨二相應起。豈不前說諸心心所其相微細難可了知。有雖難了，由審推度而復可知。此最難知，謂相違背而不乖反。此有警覺於餘則無，二既懸殊有何乖反？若爾，不應同緣一境，或應一切皆互相應。如是種類所餘諸法，此中應求，如彼理趣，今於此中應知亦爾。慚、愧二種如後當釋。二根者，謂無貪、無瞋，無痴善根慧為性，故前已說在大地法中，不重說為大善地法。言不害者，謂無損惱。勤謂令心勇悍為性。如是已說大善地法。大煩惱法地名大煩惱地，此中若法大煩惱地所有名大煩惱地法，謂法恆於染汙心有。彼法是何？頌曰：

The treatise says: These dharmas pervade only wholesome minds. Among them, faith makes the mind clear and pure. Some say: because one openly accepts and agrees with the truths, the Jewels, karma, and its results, it is called faith. Non-heedlessness means cultivating wholesome dharmas and abandoning unwholesome dharmas. What then is called cultivating? It is the nature of being concentrated on the wholesome. In another sutra it is explained thus: what can guard the mind is called non-heedlessness. Tranquility means the mind's workable quality. Does a sutra not also speak of bodily tranquility? Although it is not that it is not spoken of, this should be understood like bodily feeling; how then can it be established as a factor of awakening? It should be understood that bodily tranquility here means the workable quality of the body. Further, how is this said to be a factor of awakening? Because it accords with the factors of awakening, there is no fault; for bodily tranquility can lead to the mental tranquility that is a factor of awakening. Is this also seen said of others? Yes, as the sutra says: joy and dharmas that accord with joy are called the joy factor of awakening; anger and the causes and conditions of anger are called the hindrance of anger; right view, right thought, and right effort are called the aggregate of wisdom. Although thought and effort are not of the nature of wisdom, they accord with wisdom and therefore also get the name of wisdom; so bodily tranquility, because it accords with the factors of awakening, gets the name without fault. Equanimity of mind, the nature of being even, is called equanimity (upeksha), the quality of not being alert. How can it be said that in a single mind there is a quality of being alert and a quality of not being alert? Attention and equanimity arise together in association. Was it not said earlier that the characteristics of minds and mental factors are subtle and difficult to know? Although it is difficult to know, careful investigation can make it knowable. What is most difficult to know is what is contradictory yet not opposed. Here there is alertness, and in the others there is none; since the two are so far apart, how could they be opposed? If so, they should not share the same object, or else all should be associated with one another. For all other dharmas of such kinds, one should seek by this reasoning; as with that reasoning, here too it should be understood likewise. Shame and conscience will be explained later. The two roots are non-greed and non-hatred; the wholesome root of non-delusion has wisdom as its nature, so it was already included among the great-ground dharmas and is not repeated as a great wholesome-ground dharma. Non-harming means the absence of injury and vexation. Effort means making the mind courageous and bold. Thus the great wholesome-ground dharmas have been explained. The great afflicted dharma ground is called the great afflicted ground; here, whatever dharma belongs to the great afflicted ground is called a great afflicted-ground dharma, namely a dharma that is always present in defiled minds. What are those dharmas? The verse says:

痴逸怠不信，惛掉恆唯染。

Delusion, heedlessness, laziness, unbelief, torpor, and restlessness are always only defiled.

論曰：此中痴者所謂愚痴，即是無明無智無顯。逸謂放逸，不修諸善，是修諸善所對治法。怠謂懈怠，心不勇悍，是前所說勤所對治。不信者謂心不澄淨，是前所說信所對治。惛謂惛沈。對法中說：云何惛沈？謂身重性、心重性，身無堪任性、心無堪任性，身惛沈性、心惛沈性，是名惛沈。此是心所。如何名身？如身受言，故亦無失。掉謂掉舉，令心不靜。唯有如是六種，名大煩惱地法。豈不根本阿毘達磨中說有十種大煩惱地法，又於彼論不說惛沈。何者十？謂不信、懈怠、失念、心亂、無明、不正知、非理作意、邪勝解、掉舉、放逸。天愛！汝今但知言，至不閑意旨。意旨者何？謂失念、心亂、不正知、非理作意、邪勝解，已說彼在大地法中，不應重立為大煩惱地法。如無痴善根慧為體故，非大善地法，彼亦應爾。即染汙念名為失念，染汙等持名為心亂，諸染汙慧名不正知，染汙作意勝解名為非理作意及邪勝解故說。若是大地法亦大煩惱地法耶？應作四句。第一句，謂受、想、思、觸、欲。第二句，謂不信、懈怠、無明、掉舉、放逸。第三句，謂如前說念等五法。第四句，謂除前相。有執邪等持非即是心亂，彼作四句與此不同。又許惛沈通與一切煩惱相應，不說在大煩惱地法。於誰有過？有作是言：應說在此，而不說者順等持故。彼謂諸有惛沈行者速發等持，非掉舉行。誰惛沈行非掉舉行？誰掉舉行非惛沈行？此二未嘗不俱行故。雖爾，應知隨增說行。雖知說行隨用偏增，而依有體建立地法，故此地法唯六義成，此唯遍染心俱起非餘故。如是已說大煩惱地法。大不善法地名大不善地，此中若法大不善地所有名大不善地法，謂法恆於不善心有。彼法是何？頌曰。

The treatise says: Here delusion means ignorance, which is non-wisdom and non-understanding. Heedlessness means not cultivating wholesome dharmas; it is the antidote to the cultivation of wholesome dharmas. Laziness means idleness, a mind that is not courageous; it is the antidote to effort mentioned before. Unbelief means a mind that is not clear and pure; it is the antidote to faith mentioned before. Torpor means drowsiness. The Abhidharma says: what is drowsiness? It is heaviness of body and heaviness of mind, unworkableness of body and unworkableness of mind, drowsiness of body and drowsiness of mind; this is called drowsiness. This is a mental factor. How is it called of the body? As in the expression bodily feeling, there is no fault. Restlessness means agitation, making the mind not still. There are only these six, called great afflicted-ground dharmas. Does the root Abhidharma not say there are ten great afflicted-ground dharmas, while that treatise does not mention torpor? What are the ten? They are unbelief, laziness, loss of mindfulness, distraction, ignorance, lack of clear awareness, improper attention, wrong resolve, restlessness, and heedlessness. Beloved of the gods! You only know the words and have not understood the intent. What is the intent? Loss of mindfulness, distraction, lack of clear awareness, improper attention, and wrong resolve have already been stated among the great-ground dharmas and should not be established again as great afflicted-ground dharmas. Just as, because non-delusion is the wholesome root with wisdom as its substance, it is not a great wholesome-ground dharma, so those should be likewise. Defiled mindfulness is called loss of mindfulness, defiled samadhi is called distraction, all defiled wisdom is called lack of clear awareness, and defiled attention and resolve are called improper attention and wrong resolve; so it is said. If something is a great-ground dharma, is it also a great afflicted-ground dharma? A four-way alternative should be made. First, feeling, perception, volition, contact, and desire. Second, unbelief, laziness, ignorance, restlessness, and heedlessness. Third, the five dharmas such as mindfulness as stated above. Fourth, whatever is other than the preceding. Some hold that wrong samadhi is not itself distraction, and their four-way alternative differs from this one. Further, torpor is admitted to be associated with all afflictions, yet is not stated among the great afflicted-ground dharmas. Whose fault is this? Some say: it should be stated here, but it is not stated because it accords with samadhi. They say that those who practice torpor quickly give rise to samadhi, while those who practice restlessness do not. Whose practice is torpor and not restlessness? Whose practice is restlessness and not torpor? These two have never failed to operate together. Even so, it should be understood that practice is spoken of according to which is stronger. Although one knows that what is said of practice follows the preponderance of function, the ground dharmas are established in dependence on what has substance; therefore this ground has just six items, since they arise together only with all defiled minds and not otherwise. Thus the great afflicted-ground dharmas have been explained. The great unwholesome dharma ground is called the great unwholesome ground; here, whatever dharma belongs to the great unwholesome ground is called a great unwholesome-ground dharma, namely a dharma that is always present in unwholesome minds. What are those dharmas? The verse says:

唯遍不善心，無慚及無愧。

Only pervading unwholesome minds are shamelessness and lack of conscience.

論曰：唯二心所但與一切不善心俱，謂無慚、愧，故唯二種名此地法。此二法相如後當辯。如是已說大不善地法。小煩惱法地名小煩惱地，此中若法小煩惱地所有名小煩惱地法，謂法少分染汙心俱。彼法是何？頌曰：

The treatise says: Only two mental factors are always together with all unwholesome minds, namely shamelessness and lack of conscience; therefore only these two are called dharmas of this ground. The characteristics of these two dharmas will be explained later. Thus the great unwholesome-ground dharmas have been explained. The minor afflicted dharma ground is called the minor afflicted ground; here, whatever dharma belongs to the minor afflicted ground is called a minor afflicted-ground dharma, namely a dharma that is together with a partly defiled mind. What are those dharmas? The verse says:

忿覆慳嫉惱，害恨諂誑憍，

Anger, concealment, stinginess, jealousy, vexation, harmfulness, resentment, deceit, fraud, and arrogance,

如是類名為，小煩惱地法。

dharmas of this kind are called minor afflicted-ground dharmas.

論曰：如是類法唯修所斷，意識地起、無明相應、各別現行，故名為小煩惱地法。此法如後隨煩惱中當廣分別。如是已說五品心所。復有此餘不定心所，惡作、睡眠、尋、伺等法，此中應說。於何心品有幾心所決定俱生？頌曰：

The treatise says: Dharmas of this kind are eliminated only by cultivation, arise on the ground of mind-consciousness, are associated with ignorance, and operate separately, and are therefore called minor afflicted-ground dharmas. These dharmas will be analyzed at length later under the secondary afflictions. Thus the five groups of mental factors have been explained. There are also other indeterminate mental factors, such as regret, sleep, initial thought, and sustained thought, which should be discussed here. In which classes of mind do how many mental factors necessarily arise together? The verse says:

欲有尋伺故，於善心品中，

Because the desire realm has initial and sustained thought, in the wholesome class of mind,

二十二心所，有時增惡作。

there are twenty-two mental factors, and at times regret is added.

於不善不共，見俱唯二十，

In the unwholesome, the uncommon and that associated with views have only twenty,

四煩惱忿等，惡作二十一，

the four afflictions and anger and the like, with regret, have twenty-one;

有覆有十八，無覆許十二，

the obscured have eighteen, and the unobscured are admitted to have twelve;

睡眠遍不違，若有皆增一。

sleep pervades without contradiction, and when present each adds one.

論曰：且欲界中心品有五，謂善唯一。不善有二，謂不共無明相應及餘煩惱等相應。無記有二，謂有覆無記及無覆無記。然欲界心定有尋伺故，善心品必二十二心所俱生，謂十大地法、十大善地法，及不定二，謂尋與伺。非諸善心皆有惡作，有時增數至二十三。惡作者何？惡所作體名為惡作。應知此中緣惡作法說名惡作，謂緣惡作心追悔性，如緣空解脫門說名為空，緣不淨無貪說為不淨。又見世間約所依處說能依事，如言一切村邑國土皆來集會。惡作即是追悔所依，故約所依說為惡作。又於果體假立因名，如說此六觸處應知名宿作業。若緣未作事，云何名惡作？於未作事亦立作名，如追悔言我先不作如是事業，是我惡作。何等惡作說名為善？謂於善惡不作作中心追悔性。與此相違名為不善。此二各依二處而起，若於不善不共心品，必有二十心所俱生，謂十大地法、六大煩惱地法、二大不善地法，並二不定，謂尋與伺。何等名為不共心品？謂此心品唯有無明，無有所餘貪煩惱等。於不善見相應心品，亦有二十心所俱生，名即如前不共品說。非見增故有二十一，以即於十大地法中慧用差別說為見故。言不善見相應心者，謂此心中或有邪見、或有見取、或戒禁取。於四不善貪、瞋、慢、疑煩惱心品，有二十一心所俱生，二十如不共，加貪等隨一。於前所說忿等相應隨煩惱品，亦二十一心所俱生，二十如不共，加忿等隨一。不善惡作相應心品，亦二十一心所俱生，謂即惡作第二十一。略說不善不共及見相應品中唯有二十，餘四煩惱及隨煩惱相應品中有二十一。若於無記有覆心品唯有十八心所俱生，謂十大地法、六大煩惱地法，並二不定，謂尋與伺。欲界無記有覆心者，謂與薩迦耶見及邊執見相應，此中見不增，應知如前釋。於餘無記無覆心品，許唯十二心所俱生，謂十大地法並不定尋伺。

The treatise says: In the desire realm there are five classes of mind: wholesome is only one; unwholesome has two, namely the uncommon, associated with ignorance, and that associated with the other afflictions and so on; indeterminate has two, namely the obscured indeterminate and the unobscured indeterminate. Since the desire-realm mind certainly has initial and sustained thought, the wholesome class of mind necessarily has twenty-two mental factors arising together, namely the ten great-ground dharmas, the ten great wholesome-ground dharmas, and the two indeterminate ones, initial thought and sustained thought. Not all wholesome minds have regret; at times it is added and the number reaches twenty-three. What is regret? The substance of having done evil is called regret (kaukritya). It should be understood that here what takes regret as its object is called regret, namely the nature of remorse that has regret as its object, just as what takes the door of emptiness as its object is called empty, and non-greed that takes the impure as its object is called impure. It is also seen in the world that what is supported is spoken of in terms of its support, as when one says all villages and lands came to assemble. Regret is the support of remorse, so it is spoken of by its support as regret. Again, the name of cause is provisionally set up on the substance of the result, as when it is said that these six sense-bases should be understood as past karma. If it takes an unperformed action as its object, how is it called regret? The word doing is also established for an unperformed action, as in remorse when one says: I did not do such a deed, and that is my regret. What regret is called wholesome? It is the nature of remorse in the mind about wholesome and evil acts, whether not done or done. What is contrary to this is called unwholesome. These two each arise on two grounds. In the unwholesome uncommon class of mind, twenty mental factors necessarily arise together, namely the ten great-ground dharmas, the six great afflicted-ground dharmas, the two great unwholesome-ground dharmas, and the two indeterminate ones, initial and sustained thought. What is called the uncommon class of mind? It is a mind in which there is only ignorance, without greed and the other afflictions. In the unwholesome class of mind associated with views there are also twenty mental factors arising together, with names as stated for the uncommon class. It is not that, because view is added, there are twenty-one, since view is spoken of as a difference in the function of wisdom among the ten great-ground dharmas. The unwholesome mind associated with views is one in which there is either wrong view, or view of holding to views, or holding to rules and rituals. In the class of mind with the four unwholesome afflictions, greed, hatred, pride, and doubt, there are twenty-one mental factors arising together: the twenty as in the uncommon class, with one of greed and the others added. In the class of secondary afflictions associated with anger and the others mentioned before, there are also twenty-one mental factors arising together: the twenty as in the uncommon class, with one of anger and the others added. In the class of mind associated with unwholesome regret there are also twenty-one mental factors arising together, namely regret itself as the twenty-first. In brief, the unwholesome uncommon class and the class associated with views have only twenty, while the classes associated with the four afflictions and the secondary afflictions have twenty-one. In the obscured indeterminate class of mind there are only eighteen mental factors arising together, namely the ten great-ground dharmas, the six great afflicted-ground dharmas, and the two indeterminate ones, initial and sustained thought. The obscured indeterminate mind of the desire realm is one associated with the view of a real self (satkayadrishti) and the view of extremes; here view is not added, to be understood as explained before. In the other, unobscured indeterminate class of mind, only twelve mental factors are admitted to arise together, namely the ten great-ground dharmas and the indeterminate initial and sustained thought.

外方諸師欲令惡作亦通無記，此相應品便有十三心所俱起。應知睡眠與前所說一切心品皆不相違，通善不善無記性故。隨何品有即說此增，謂二十二至二十三，若二十三至二十四。不善無記如例應知。已說欲界心所俱生諸品定量，當說上界。頌曰：

(The treatise continues:) Masters of other regions want regret to extend also to the indeterminate, in which case thirteen mental factors would arise in the associated class. It should be understood that sleep is not contrary to any of the classes of mind stated above, because it is wholesome, unwholesome, or indeterminate in nature. Whichever class has it, one is added there, so twenty-two goes to twenty-three, and twenty-three goes to twenty-four. The unwholesome and indeterminate should be understood by analogy. The fixed numbers of the classes in which mental factors arise together in the desire realm have been explained; the higher realms will now be discussed. The verse says:

初定除不善，及惡作睡眠，

In the first meditation, remove the unwholesome and regret and sleep;

中定又除尋，上兼除伺等。

in the middle meditation, remove also initial thought; in the higher, remove also sustained thought and the rest.

論曰：初靜慮中於前所說諸心所法，除唯不善、惡作、睡眠，餘皆具有。唯不善者，謂瞋煩惱，除諂、誑、憍所餘忿等及無慚愧。餘皆有者，如欲界說。中間靜慮除前所除，又更除尋，餘皆具有。第二靜慮以上乃至無色界中除前所除，又除伺等。等者顯除諂、誑，餘皆如前具有。經說：諂誑極至梵天，眾相依故，上地無有。以大梵王處自梵眾，忽被馬勝苾芻問言：此四大種當於何位盡滅無餘？梵王不知無餘滅位，便矯亂答：我於此梵眾是大梵，自在作者、化者、生者、養者，是一切父。作是語已，引出眾外諂言愧謝，令還問佛。如是已說於諸界地諸心品中心所數量，今次當說於前所辯諸心所中少分差別。無慚無愧、愛之與敬差別云何？頌曰：

The treatise says: In the first meditation, among the mental-factor dharmas stated earlier, remove only the unwholesome, regret, and sleep; all the others are present. Only the unwholesome means the affliction of hatred, and, apart from deceit, fraud, and arrogance, anger and the rest together with shamelessness and lack of conscience. All the others are present, as explained for the desire realm. In the intermediate meditation, remove what was removed before and also initial thought; all the others are present. From the second meditation upward, up to the formless realm, remove what was removed before and also sustained thought and the rest. "And the rest" shows that deceit and fraud are removed, with the others present as before. The sutra says: deceit and fraud extend as far as the Brahma heaven, because the assemblies rely on them, so they are absent in higher planes. This is because the Great Brahma, being among his own Brahma assembly, was suddenly questioned by the monk Ashvajit: where do these four great elements wholly cease without remainder? Brahma did not know the state of cessation without remainder, and so gave a deceptive and confused answer: I am Great Brahma in this assembly, the sovereign, the maker, the transformer, the begetter, the nourisher, the father of all. Having said this, he led the monk out of the assembly, apologized to him with flattering words, and sent him back to ask the Buddha. Thus the number of mental factors in the classes of mind in the various realms and planes has been explained; now we shall discuss the finer differences among the mental factors analyzed before. How do shamelessness and lack of conscience, and love and respect, differ? The verse says:

無慚愧不重，於罪不見怖，

Shamelessness and lack of conscience: not honoring, and not fearing when seeing wrongdoing;

愛敬謂信慚，唯於欲色有。

love and respect are faith and shame, existing only in the desire and form realms.

論曰：此中無慚無愧別者，於諸功德及有德者，無敬無崇、無所忌難、無所隨屬，說名無慚，即是恭敬所敵對法。為諸善士所訶厭法說名為罪，於此罪中不見怖畏說名無愧。此中怖言，顯非愛果能生怖故。不見怖言欲顯何義？為見而不怖名不見怖、為不見彼怖名不見怖？若爾何失？二俱有過。若見而不怖應顯智慧，若不見彼怖應顯無明。此言不顯見與不見，何所顯耶？此顯有法是隨煩惱為彼二因，說名無愧。有餘師說：於所造罪自觀無恥名曰無慚，觀他無恥說名無愧。若爾，此二所觀不同，云何俱起？不說此二一時俱起別觀自他。然有無恥，觀自時勝說名無慚。復有無恥，觀他時增說為無愧。慚愧差別翻此應知，謂翻初釋有敬有崇、有所忌難、有所隨屬說名為慚，於罪見怖說名為愧。翻第二釋，於所造罪自觀有恥說名為慚，觀他有恥說名為愧。已說無慚無愧差別。愛敬別者，愛謂愛樂，體即是信。然愛有二：一有染汙、二無染汙。有染謂貪，如愛妻子等。無染謂信，如愛師長等。有信非愛，謂緣苦集信。有愛非信，謂諸染汙愛。有通信愛，謂緣滅道信。有非信愛，謂除前三相。有說：信者忍許有德，由此為先方生愛樂，故愛非信。敬謂敬重，體即是慚，如前解慚謂有敬等。有慚非敬，謂緣苦集慚。有通慚敬，謂緣滅道慚。有說：敬者有所崇重，由此為先方生慚恥，故敬非慚。望所緣境補特伽羅，愛敬有無應作四句。有愛無敬，謂於妻子共住門人等。有敬無愛，謂於他師有德貴人等。有愛有敬，謂於自師父母伯叔等。無愛無敬，謂除前三相。如是愛敬欲色界有，無色界無。豈不信慚大善地法無色亦有？愛敬有二，謂緣於法補特伽羅，緣法愛敬通三界有。此中意說緣補特伽羅者，故欲色有，無色界無。如是已說愛敬差別。尋、伺、慢、憍差別云何？頌曰：

The treatise says: Here, regarding the difference between shamelessness and lack of conscience: not respecting or revering virtues and those who possess virtue, being without reserve or awe, and without submission, is called shamelessness, which is the opposite of respect. What is despised by good people is called wrongdoing; not seeing and fearing it is called lack of conscience. Here the word fear shows that it is because a result that is not loved can produce fear. What does the expression not seeing and fearing mean to show? Is it that one sees but does not fear, which is called not seeing and fearing, or that one does not see and so does not fear, which is called not seeing and fearing? If so, what fault? Both have faults. If one sees but does not fear, this would show wisdom; if one does not see and so does not fear, this would show ignorance. This expression does not show seeing or not seeing. What does it show? It shows that there is a dharma which is a secondary affliction and is the cause of both, and this is called lack of conscience. Other masters say: when one shamelessly regards oneself in relation to a sin one has committed, this is called shamelessness; when one shamelessly regards others, this is called lack of conscience. If so, these two have different objects of regard; how do they arise together? It is not said that these two arise at one time with separate regard for oneself and for others. Rather, there is shamelessness in which regard for oneself predominates, called shamelessness (ahrikya), and there is shamelessness in which regard for others increases, called lack of conscience (anapatrapya). The differences between shame (hri) and conscience (apatrapya) should be understood as the opposite: following the first explanation, having respect, reverence, reserve, awe, and submission is called shame, and seeing wrongdoing and fearing it is called conscience. Following the second explanation, regarding oneself with a sense of shame about a sin committed is called shame, and regarding others with a sense of shame is called conscience. The difference between shamelessness and lack of conscience has been explained. As for the difference between love and respect, love means fondness, and its substance is faith. Love is of two kinds, one defiled and one undefiled. The defiled is greed, as in love of wife and children. The undefiled is faith, as in love of teachers and elders. There is faith that is not love, namely faith whose object is suffering and its origin. There is love that is not faith, namely all defiled love. There is what is both faith and love, namely faith whose object is cessation and the path. There is what is neither, namely whatever is other than the preceding three. Some say: faith admits that there are virtues, and from this as precondition fondness arises, so love is not faith. Respect means reverence, and its substance is shame, as explained before for shame, namely having respect and the rest. There is shame that is not respect, namely shame whose object is suffering and its origin. There is what is both shame and respect, namely shame whose object is cessation and the path. Some say: respect honors what is to be esteemed, and from this as precondition shame arises, so respect is not shame. In regard to the person who is the object, a four-way alternative should be made on whether love and respect are present. There is love without respect, namely toward wife, children, those living together, disciples, and the like. There is respect without love, namely toward the teachers of others, the virtuous, and the nobly born. There is both love and respect, namely toward one's own teacher, parents, uncles, and the like. There is neither love nor respect, namely whatever is other than the preceding three. Such love and respect exist in the desire and form realms and not in the formless realm. Are faith and shame, great wholesome-ground dharmas, not also present in the formless realm? Love and respect are of two kinds, namely taking dharma as object and taking a person as object. Love and respect that take dharma as object exist in all three realms. What is meant here is that which takes a person as object, so it exists in the desire and form realms and not in the formless realm. Thus the differences between love and respect have been explained. How do initial thought, sustained thought, pride, and arrogance differ? The verse says:

尋伺心麁細，慢對他心舉，

Initial and sustained thought are coarse and subtle states of mind; pride is the mind raised up in regard to others;

憍由染自法，心高無所顧。

arrogance arises from being defiled by one's own dharmas, a mind high and heedless of consequence.

論曰：尋伺別者，謂心麁細，心之麁性名尋，心之細性名伺。云何此二一心相應？有作是釋：如冷水上浮以熟酥，上烈日光之所照觸，酥因水日非釋非凝。如是一心有尋有伺，心由尋伺不遍細麁，故於一心俱有作用。若爾，尋伺是麁細因，非麁細體，如水日光是凝釋，日體非凝釋。又麁細性相待而立，界地品別上下相形，乃至有頂應有尋伺。又麁細性無別體類，不可依之以別尋伺。復有釋言：尋伺二法是語言行，故契經言：要有尋伺方有語言，非無尋伺此語言行。麁者名尋，細者名伺，於一心內別法是麁、別法是細，於理何違？若有別體類，理實無違；然無別體類，故成違理，一體類中無容上下俱時起故。若言體類亦有差別，應說體類別相云何。此二體類別相難說，但由上下顯其別相，非由上下能顯別相，一一類中有上下故。由是應知，尋伺二法定不可執一心相應。若爾，云何契經中說：於初靜慮具足五支。具五支言就一地說，非一剎那，故無有過。如是已說尋伺差別。慢憍別者，慢謂對他心自舉性，稱量自他德類差別，心自舉恃𣣋蔑於他故名為慢。憍謂染著自法為先，令心傲逸無所顧性。有餘師說：如因酒生欣舉差別說名為醉，如是貪生欣舉差別說名為憍。是謂慢憍差別之相。如是已說諸心心所品類不同俱生異相。然心心所於契經中隨義建立種種名想，今當辯此名義差別。頌曰：

The treatise says: The difference between initial thought (vitarka) and sustained thought (vicara) is this: the coarseness of mind is called vitarka, and the subtlety of mind is called vicara. How can these two be associated with a single mind? Some explain it thus: just as clarified butter floats on cold water, and strong sunlight shines on it, the butter is neither melted nor solidified because of the water and the sun. In the same way, in one mind that has both vitarka and vicara, the mind is neither entirely coarse nor entirely subtle because of them, and so both can function together in a single mind. If so, then vitarka and vicara are the causes of coarseness and subtlety, not the substance of coarseness and subtlety, just as water and sunlight are the causes of solidifying and melting, while the sun itself is not what solidifies or melts. Moreover, coarseness and subtlety are established relative to each other, and the differences among realms, grounds and levels are measured by higher and lower, so that even the Peak of Existence would have to possess vitarka and vicara. Furthermore, coarseness and subtlety have no separate substance or class, so one cannot rely on them to distinguish vitarka from vicara. Another explanation says: the two dharmas, vitarka and vicara, are activities of speech, and so a sutra says that only where there is vitarka and vicara is there speech, and without them there is no such activity of speech. What is coarse is called vitarka and what is subtle is called vicara. Within one mind, one dharma is coarse and another is subtle; what is contrary to reason in that? If they had separate substances and classes, there would indeed be no contradiction in reason; but since they have no separate substance or class, it becomes contrary to reason, because within a single class there is no room for higher and lower to arise at the same time. If you say that there are also differences of class, you should explain what the distinguishing marks of those classes are. The distinguishing marks of these two classes are hard to state; they can only be shown through higher and lower, but it is not that higher and lower can reveal the distinguishing marks, because higher and lower exist within each single class. From this it should be known that vitarka and vicara can definitely not be held to be associated with one mind. If so, how does a sutra say that the first dhyana is complete with five factors? The statement that it has five factors is made with respect to one ground, not to a single instant, and so there is no fault. Thus the difference between vitarka and vicara has been explained. As for the difference between pride (mana) and arrogance (mada): pride is the mind's self-exaltation toward others, weighing the differences in the qualities of oneself and others; because the mind exalts itself, relies on itself and despises others, it is called pride. Arrogance is the quality of being attached to one's own dharmas first, so that the mind becomes haughty, unrestrained and heedless. Other teachers say: just as the elation produced by wine is called intoxication, so the elation produced by craving is called arrogance. This is the difference between pride and arrogance. Thus the differences in kind and in simultaneous arising of the various minds and mental factors have been explained. However, in the sutras, minds and mental factors are given various names and conceptions according to their meanings, and we shall now discuss the differences in these names and meanings. The verse says:

心意識體一，心心所有依，

Mind, thought and consciousness have one substance; minds and mental factors have a basis,

有緣有行相，相應義有五。

have an object and have an aspect; the meanings of association are five.

論曰：集起故名心，思量故名意，了別故名識。復有釋言：淨不淨界種種差別故名為心，即此為他作所依止故名為意，作能依止故名為識。故心、意、識三名所詮，義雖有異而體是一。如心意識三名所詮義異體一，諸心心所名有所依所緣、行相相應亦爾，名義雖殊而體是一。謂心心所皆名有所依，託所依根故。或名有所緣，取所緣境故。或名有行相，即於所緣品類差別等起行相故。或名相應，等和合故。依何義故名等和合？有五義故，謂心心所五義平等故說相應，所依所緣行相時事皆平等故。事平等者，一相應中如心體一，諸心所法各各亦爾。已說心心所廣分別義。心不相應行何者是耶？頌曰：

The treatise says: Because it accumulates and gives rise, it is called citta (mind); because it deliberates, it is called manas (thought); because it discerns, it is called vijnana (consciousness). Another explanation says: because it is the variety of pure and impure realms, it is called mind; because it serves as the basis for others, it is called thought; because it acts as what relies on a basis, it is called consciousness. Therefore, although the meanings expressed by the three names mind, thought and consciousness differ, their substance is one. Just as the three names mind, thought and consciousness express different meanings yet have one substance, so too minds and mental factors are said to have a basis, an object, an aspect, and association, and although the names and meanings differ, the substance is one. That is to say, minds and mental factors are all said to have a basis because they depend on a basis, namely the sense faculty. Or they are said to have an object because they take hold of an object. Or they are said to have an aspect because they arise with distinct aspects in the various kinds of objects. Or they are said to be associated because they are equally combined. In what sense are they called equally combined? There are five reasons: minds and mental factors are said to be associated because they are equal in five respects, namely basis, object, aspect, time and entity. As for equality of entity, within one association, just as the mind is one in substance, so too each of the mental factors is one. The broad analysis of minds and mental factors has now been given. What, then, are the dharmas dissociated from mind? The verse says:

心不相應行，得非得同分，

The formations dissociated from mind are: possession, non-possession, homogeneity,

無想二定命，相名身等類。

the non-percipient attainment, the two attainments, life faculty, characteristics, names, bodies and the like.

論曰：如是諸法心不相應，非色等性，行蘊所攝，是故名心不相應行。於中且辯得非得相。頌曰：

The treatise says: These dharmas are dissociated from mind, are not of the nature of form and so on, and are included in the aggregate of formations, and so they are called formations dissociated from mind. Among them, let us first discuss the characteristics of possession and non-possession. The verse says:

得謂獲成就，非得此相違，

Possession means obtaining or being in possession; non-possession is its opposite,

得非得唯於，自相續二滅。

and possession and non-possession exist only in one's own continuum and the two cessations.