Abhidharmakosa-bhasya of the Sarvastivada School, Fascicle 2

論曰：諸染汙法，除異熟因，餘五因生。異熟生法，除遍行因，餘五因生。三所餘法，雙除異熟、遍行二因，餘四因生。初無漏法，雙除前二及同類因，餘三因生。如是四法，為說何等？謂心心所不相應行及色四法。復幾因生？如心心所所除因外及除相應，應知餘法從四三二餘因所生。此中染汙異熟生法，餘四因生。三所餘法，餘三因生。初無漏法，餘二因生。一因生法，決定無有。

The treatise says: Defiled dharmas, apart from the cause of maturation, arise from the other five causes. Dharmas born of maturation, apart from the pervasive cause, arise from the other five causes. The three remaining dharmas, apart from both maturation and pervasive causes, arise from the other four causes. The first undefiled dharmas, apart from the two earlier causes and the homogeneous cause, arise from the other three causes. What do these four kinds of dharmas refer to? They are the four kinds of dharmas: mind, mental factors, non-associated formations and form. How many causes do they arise from? As for mind and mental factors, apart from the causes excluded and apart from the associated, one should know the other dharmas arise from four, three or two of the other causes. Among these, defiled dharmas and those born of maturation arise from the other four causes; the three remaining arise from the other three causes; the first undefiled dharmas arise from the other two causes. A dharma arising from one cause alone definitely does not exist.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial order.

分別根品第二之五

Chapter 2, Analysis of the Faculties, Part 5.

廣說因已。緣復云何？頌曰：

Having discussed the causes at length, what then of the conditions? The verse says:

說有四種緣，因緣五因性，

It is said there are four kinds of conditions, the causal condition is the nature of the five causes,

等無間非後，心心所已生，

The immediately preceding condition is not the later, the minds and mental factors that have arisen,

所緣一切法，增上即能作。

The object condition is all dharmas, the dominant condition is the efficient cause.

論曰：於何處說？謂契經中。如契經中說四緣性，謂因緣性、等無間緣性、所緣緣性、增上緣性。此中性者是緣種類。於六因內除能作因，所餘五因是因緣性。除阿羅漢臨涅槃時最後心心所法，諸餘已生心心所法是等無間緣性。此緣生法等而無間，依是義立等無間名。由此色等皆不可立等無間緣，不等生故。謂欲界色或無間生欲界色界二無表色，或無間生欲界無漏二無表色。以諸色法雜亂現前，等無間緣生無雜亂，故色不立等無間緣。尊者世友作如是言：於一身中一長養色相續不斷，復有第二長養色生，不相違害，故不可立等無間緣。大德復言：以諸色法無間生起或少或多，謂或有時從多生少，如燒稻稈大聚為灰。或時復有從少生多，如細種生諾瞿陀樹，根莖枝葉漸次增榮，聳幹垂條多所蔭映。豈不心所無間生時亦有少多品類非等？謂善不善無記心中，有尋有伺三摩地等，此於異類實有少多，然自類中無非等義，謂無少受無間生多，或復從多無間生少，想等亦爾，無非等過。豈唯自類前能為後等無間緣？不爾。云何？前心品法總為後品等無間緣，非唯自類。且於受等自體類中無少生多，以說等義。唯執同類相續者說，唯自類有等無間緣，心唯生心、受唯生受，乃至廣說。若從無染無間染生，此染心中所有煩惱，用先滅煩惱為等無間緣。如出滅定，心還用先滅正入滅定，心為緣故起。彼說非善，初無漏心應闕此緣而得生故。不相應行亦如諸色雜亂現前，故非等無間緣。三界及不繫可俱現前故，何緣不許未來世有等無間緣？以未來法雜亂而住無前後故。如何世尊知未來世此法無間、此法應生？比過現法而現知故。傳說世尊見從過去如此類業此類果生，是法無間生如是法。又從現在如此類業此類果生，是法無間生如是法。如是見已，便於未來諸亂住法，能正了達此法無間此法應生。雖如是知而非比智。

The treatise says: Where is this taught? In the sutras. As a sutra speaks of the nature of the four conditions, namely the causal condition, the immediately preceding condition, the object condition and the dominant condition. Here "nature" refers to the kind of condition. Among the six causes, apart from the efficient cause, the other five causes are of the nature of the causal condition. Apart from the last minds and mental factors of an arhat at the time of entering nirvana, all other minds and mental factors that have arisen are of the nature of the immediately preceding condition. The dharmas this condition produces are equal and uninterrupted, and on this meaning the name immediately preceding condition is established. For this reason form and the like cannot be established as the immediately preceding condition, because they do not arise as equals. For example, desire-realm form may immediately give rise to the two kinds of non-informing form of the desire and form realms, or immediately give rise to the two kinds of undefiled non-informing form of the desire realm. Because forms appear in mixed confusion, the immediately preceding condition produces without confusion, and so form is not established as an immediately preceding condition. The Venerable Vasumitra said: In one body one continuity of nourished form continues without interruption, and a second nourished form arises without conflict, and so it cannot be established as an immediately preceding condition. The Elder also said: Because form dharmas arise in succession either in lesser or greater amount, sometimes much gives rise to little, as when a great heap of burned rice stalks becomes ashes. Sometimes little gives rise to much, as a tiny seed gives rise to a banyan tree whose roots, trunk, branches and leaves gradually flourish, with towering trunk and hanging boughs shading many. But is it not so that when mental factors arise in succession there are also differences of less and more in kind, not equal? For instance, in wholesome, unwholesome and neutral minds there are samadhi accompanied by initial and sustained thought and so on; these really differ in less and more among different kinds. However, within their own kind there is no meaning of inequality: there is no small feeling immediately giving rise to a larger one, nor a larger giving rise to a smaller; perception and so on are likewise, with no fault of inequality. Is it that only within their own kind the earlier can serve as the immediately preceding condition for the later? Not so. How then? The earlier mental group as a whole serves as the immediately preceding condition for the later group, not only within their own kind. Moreover within feeling itself as a kind there is no small giving rise to large, in accordance with the meaning of equal. Only those who hold that the same kind continues say that the immediately preceding condition exists only within one's own kind, mind giving rise only to mind and feeling only to feeling, and so on at length. If a defiled mind arises immediately from an undefiled one, the afflictions in that defiled mind use the previously ceased afflictions as the immediately preceding condition. For example, when emerging from the cessation attainment, the mind arises again using the mind that had previously ceased, the mind that was just then entering cessation, as its condition. They say it is not wholesome; the first undefiled mind would lack this condition and yet arise. Non-associated formations, like forms, appear in mixed confusion, and so are not the immediately preceding condition. The three realms and the unbound can appear simultaneously, so why is it not accepted that the future has an immediately preceding condition? Because future dharmas abide in confusion with no before and after. How then does the World-Honored One know that in the future this dharma follows immediately and this dharma will arise? Because he knows it directly by comparison with past and present dharmas. It is said that the World-Honored One saw that from past karma of such a kind such a fruit arose, and that this dharma gave rise immediately to a dharma of such a kind; and also from present karma of such a kind such a fruit arises, and this dharma gives rise immediately to a dharma of such a kind. Having seen thus, he can correctly understand, regarding the future dharmas abiding in confusion, that this dharma follows immediately and this dharma will arise. Although he knows thus, it is not inferential knowledge.

由佛比類過去現在因果次第，便於未來亂住諸法能現了達，謂未來世如是有情造如是業招如是果，是願智攝故非比智。若爾，世尊未見前際，於後際法應不能知。有餘復言：有情身內有未來世果因先兆，是不相應行蘊差別。佛唯觀此便知未來，非要現遊靜慮通慧。若爾，諸佛便於未來占相故知，非為現證。故如經部諸師所言，世尊舉意遍知諸法非比非占。此說為善。如世尊說：諸佛德用、諸佛境界不可思議。若於未來無定前後次第安立，何故但言世第一法無間唯生苦法智忍不生餘法？如是廣說，乃至金剛喻定無間，唯生盡智不生餘法。若此法生繫屬彼法，要彼無間此乃得生，如芽等生要藉種等。然此非有等無間緣。諸阿羅漢最後心心所，何緣故說非等無間緣？無餘心等續此起故。豈不如是無間滅心亦名為意？後心無間識既不生應不名意，意是依所顯非作用所顯。此最後心有所依義，餘緣闕故後識不生，等無間緣作用所顯。若法此緣取為果已，定無諸法及諸有情能為障礙令彼不起，故最後心雖得名意，而不可說等無間緣。若法與心為等無間，彼法亦是心無間耶？應作四句。第一句者，謂無心定出心心所，及第二等二定剎那。第二句者，謂初所起二定剎那，及有心位諸心心所生住異滅。第三句者，謂初所起二定剎那，及有心位心心所法。第四句者，謂第二等二定剎那，及無心定出心心所生住異滅。若法與心為等無間，與無心定為無間耶？應作四句。謂前第三第四句為今第一第二句，即前第一第二句為今第三第四句。從二定出諸心心所，望入定心中間遠隔，如何為彼等無間耶？中間不隔心心所故。如是已釋等無間緣。所緣緣性，即一切法望心心所，隨其所應。謂如眼識及相應法，以一切色為所緣緣。如是耳識及相應法，以一切聲。鼻識相應以一切香。舌識相應以一切味。身識相應以一切觸。

(The treatise continues:) By the Buddha's comparing the order of causes and fruits in the past and present, he can directly understand the dharmas abiding in confusion in the future, namely that in the future such sentient beings will do such karma and receive such fruit; this is included in the knowledge of vows and not inferential knowledge. If so, the World-Honored One did not see the previous limit and should not be able to know the later limit. Others say further: Within the bodies of sentient beings there are omens of the causes of future fruits, which are a distinction among the aggregate of non-associated formations. The Buddha, merely observing these, knows the future, and does not need to personally wander in dhyana and penetrating wisdom. If so, the Buddhas would know the future by divining signs and not by direct realization. Therefore, as the Sautrantika masters say, the World-Honored One, merely by raising his mind, knows all dharmas completely, neither by inference nor by divination. This explanation is good. As the World-Honored One said: The virtues and functions and the realm of the Buddhas are inconceivable. If in the future there were no established order of before and after, why does it say that the supreme worldly dharma gives rise immediately only to the acceptance of the knowledge of suffering and not to other dharmas? And so on at length, up to the diamond-like concentration immediately giving rise only to the knowledge of exhaustion and not to other dharmas. If the arising of one dharma belongs to another dharma, it must be that this dharma arises immediately after that one, as sprouts and so on arise only by relying on seeds and so on. Yet there is no immediately preceding condition here. Why is the last mind and mental factors of arhats said not to be an immediately preceding condition? Because no other mind continues from it. But is not the mind that ceased in this way, immediately before, also called manas? Since the next consciousness does not arise immediately after, it should not be called manas; but manas is shown by its basis, not by its function. This last mind has the meaning of a basis, but because other conditions are lacking, later consciousness does not arise, whereas the immediately preceding condition is shown by function. If a dharma has taken this condition as its fruit, then no dharma and no sentient being can obstruct it so that it does not arise; therefore although the last mind receives the name of manas, it cannot be called an immediately preceding condition. If a dharma is the immediately preceding condition of the mind, is that dharma also immediately preceded by the mind? One should make four alternatives. The first: mind and mental factors emerging from the attainment without mind, and the second and so on moments of the two attainments. The second: the first moment arisen of the two attainments, and the arising, abiding, change and ceasing of mind and mental factors in the stage with mind. The third: the first moment arisen of the two attainments, and mind and mental factors in the stage with mind. The fourth: the second and so on moments of the two attainments, and the arising, abiding, change and ceasing of mind and mental factors emerging from the attainment without mind. If a dharma is the immediately preceding condition of mind, is it also the immediate one for the attainment without mind? One should make four alternatives. That is, the earlier third and fourth alternatives become the present first and second, and the earlier first and second alternatives become the present third and fourth. The minds and mental factors emerging from the two attainments, in relation to the mind entering the attainment, are separated by a long gap in between, so how can they be its immediately preceding condition? Because the intervening minds and mental factors do not intervene. Thus the immediately preceding condition has been explained. The nature of the object condition is all dharmas in relation to mind and mental factors, as appropriate. For example, eye-consciousness and its associated dharmas have all forms as their object condition. Likewise ear-consciousness and its associated dharmas have all sounds; nose-consciousness and its associated ones all smells; tongue-consciousness and its associated ones all tastes; body-consciousness and its associated ones all tangibles.

意識相應以一切法為所緣緣。若法與彼法為所緣，無時此與彼非所緣，於不緣位亦所緣攝，被緣、不緣其相一故。譬如薪等，於不燒時亦名所燒，相無異故。心心所法如於所緣處、事、剎那三皆決定，於所依亦有如是決定耶？應言亦有如是決定，然於現在親附自所依，過去未來與所依相離。有說：在過去亦親附所依。如是已釋所緣緣性。增上緣性即能作因，以即能作因為增上緣故。此緣體廣名增上緣，一切皆是增上緣故。既一切法亦所緣緣，此增上緣何獨體廣？俱有諸法未嘗為所緣，然為增上故，唯此體廣。或所作廣名增上緣，以一切法各除自性與一切有為為增上緣故。頗有法於法全非四緣不？有，謂自性於自性，於他性亦有。謂有為於無為，無為於無為。如是諸緣於何位法而興作用？頌曰：

(The treatise continues:) Mental consciousness and its associated dharmas have all dharmas as their object condition. If a dharma is an object for another dharma, there is no time when this is not an object for that; even in a stage when it is not cognized it is still included as an object, because being cognized and not being cognized have one and the same character. For example, firewood and the like, even when not burning, are called what is burned, because their characteristics do not differ. For mind and mental factors, just as with regard to object, place, and moment all three are definite, is there such definiteness also with regard to the basis? It should be said that there is such definiteness too, but in the present it is close to its own basis, while past and future are separated from the basis. Some say: In the past it is also close to its basis. Thus the nature of the object condition has been explained. The nature of the dominant condition is the efficient cause, since the efficient cause itself is the dominant condition. This condition is called dominant because its substance is broad, since all dharmas are dominant conditions. Since all dharmas are also object conditions, why is it only the dominant condition whose substance is broad? Co-existent dharmas have never been objects but are dominant conditions, and so only this one is broad. Or it is called the dominant condition because what it does is broad, since every dharma, apart from its own nature, is a dominant condition for all conditioned dharmas. Is there a dharma that is entirely none of the four conditions for another dharma? Yes: the own-nature in relation to its own nature, and also in relation to other natures. That is, the conditioned in relation to the unconditioned, and the unconditioned in relation to the unconditioned. In what stage of a dharma do these conditions exercise their function? The verse says:

二因於正滅，三因於正生，

Two causes act at the time of ceasing, three causes at the time of arising,

餘二緣相違，而興於作用。

The other two conditions are opposite, and exercise their function.

論曰：前說五因為因緣性，二因作用於正滅時。正滅時言顯法現在，滅現前故，名正滅時。俱有、相應於法滅位方興作用，由此二因令俱生果有作用故。所言三因於正生者，謂未來法於正生位生現前故，名正生時。同類、遍行、異熟三種，於法生位作用方興。已說因緣二時作用，二緣作用與此相違。等無間緣於法生位而興作用，以彼生時前心心所與其處故。若所緣緣能緣滅位而興作用，以心心所要現在時方取境故。唯增上緣於一切位皆無障住，故彼作用隨無障位一切無遮。已說諸緣及興作用。應言何法由幾緣生？頌曰：

The treatise says: Of the five causes spoken of earlier as the nature of the causal condition, two causes have their function at the time of ceasing. The words "at the time of ceasing" show that the dharma is present and ceasing is present, and so it is called the time of ceasing. The co-existent and associated causes exercise their function only in the stage of the dharma's ceasing, because these two causes give their simultaneously arisen fruit a function. As for the statement that three causes act at the time of arising: a future dharma, in the stage of arising, is produced into the present, and so it is called the time of arising. The three kinds, homogeneous, pervasive and maturation, exercise their function only in the stage of the dharma's arising. Having spoken of the functions of the causal condition at two times, the functions of the other two conditions are opposite to these. The immediately preceding condition exercises its function in the stage of the dharma's arising, because when it arises the earlier mind and mental factors give it its place. The object condition exercises its function in the stage where the cognizing ceases, because mind and mental factors take their object only in the present time. Only the dominant condition has no obstruction in any stage, and so its function is unobstructed in all stages according to the stage of non-obstruction. The conditions and their exercise of function have been explained. Which dharma should be said to arise from how many conditions? The verse says:

心心所由四，二定但由三，

Mind and mental factors arise from four, the two attainments from only three,

餘由二緣生，非天次等故。

The rest arise from two conditions, because there is no sequence and so on.

論曰：心心所法由四緣生，此中因緣，謂五因性。等無間緣，謂前無間已生，非後心心所法。所緣緣者，謂隨所應，或色等五或一切法。增上緣者，謂隨所應，各除自性，餘一切法。滅盡、無想二定由三，除所緣緣，非能緣故。由因緣者，謂由二因：一俱有因，謂生等相；二同類因，謂前已生同地善法。等無間緣，謂入定心及相應法。增上緣者，謂如前說。如是二定，心等引生。礙心等起故，與心等但為等無間，非等無間緣。餘不相應及諸色法，由因、增上二緣所生。一切世間唯從如上所說諸因諸緣所起，非自在天我勝性等一因所起，此有何因？若一切成許由因者，豈不便捨一切世間由自在等一因生論。又諸世間非自在等一因所起，次第等故。謂諸世間若自在等一因生者，則應一切俱時而生非次第起；現見諸法次第而生，故知定非一因所起。若執自在隨欲故然，謂彼欲令此法今起、此法今滅、此於後時，是則應成非一因起，亦由樂欲差別生故。或差別欲應一時生，所因自在無差別故。若欲差別更待餘因不俱起者，則非一切唯用自在一法為因。或所待因亦應更待餘因差別方次第生，則所待因應無邊際。若更不待餘差別因，此因應無次第生義，則差別欲非次第生。若許諸因展轉差別無有邊際，信無始故，徒執自在為諸法因，不越釋門因緣正理。若言自在欲雖頓生，而諸世間不俱起者，由隨自在欲所生故，理亦不然。彼自在欲，前位與後無差別故。又彼自在作大功力，生諸世間得何義利？若為發喜生諸世間，此喜離餘方便不發，是則自在於發喜中既必待餘，應非自在。於喜既爾，餘亦應然，差別因緣不可得故。或若自在生地獄等無量苦具逼害有情，為見如斯發生自喜。咄哉！何用此自在為？依彼頌言，誠為善說。

The treatise says: Mind and mental factors arise from four conditions. Among these, the causal condition is the nature of the five causes; the immediately preceding condition is the earlier mind and mental factors that have just arisen immediately before, not the later ones; the object condition is, as appropriate, the five forms or all dharmas; the dominant condition is, as appropriate, every other dharma apart from its own nature. The two attainments, of cessation and of non-perception, arise from three, excluding the object condition, because they cannot cognize. Regarding the causal condition, they arise from two causes: first, the co-existent cause, which is the characteristics of arising and so on; second, the homogeneous cause, which is previously arisen wholesome dharmas of the same level. The immediately preceding condition is the mind entering the attainment and its associated dharmas. The dominant condition is as said before. In these two attainments mind and so on bring about arising. Because they obstruct the arising of mind and so on, in relation to mind and so on they are only immediately preceding and not an immediately preceding condition. The other non-associated formations and form dharmas arise from the causal and dominant conditions. All the world arises only from the causes and conditions spoken of above and not from a single cause such as the sovereign god or the primal nature of the Samkhya, and what cause is there for this? If it is accepted by all that things arise from causes, does one not then abandon the theory that all the world arises from a single cause such as a sovereign god? Moreover the various worlds do not arise from one cause such as a sovereign god, because there is sequence and so on. That is, if the various worlds arose from a single cause such as a sovereign god, then all would arise simultaneously and not in sequence; yet we see dharmas arise in sequence, and so we know they certainly do not arise from a single cause. If one holds that the sovereign god does it according to his wish, namely that he wishes this dharma to arise now, that dharma to cease now, and this one later, then it should be established that they do not arise from one cause, since they arise from differences of wish. Or the differing wishes should arise at once, since the sovereign by whom they arise has no difference. If it is said that differing wishes depend on other causes and do not arise together, then not all things have only the sovereign as their one cause. Or the causes depended on should also depend on yet other differing causes before arising in sequence, in which case the causes depended on would be endless. If they do not depend on any further differing causes, this cause should have no meaning of arising in sequence, and then the differing wishes would not arise in sequence. If one accepts that causes are mutually different without end, believing in the beginningless, then merely holding to the sovereign as the cause of all dharmas does not go beyond the correct principle of causes and conditions. If one says the sovereign's wish arises all at once, but the various worlds do not arise together because they arise according to the sovereign's wish, this is also unreasonable. Because the sovereign's wish does not differ between earlier and later stages. Moreover, what benefit does that sovereign gain by making great efforts to produce the various worlds? If he produces the worlds in order to give rise to joy, this joy does not arise without other means, and then, since the sovereign must depend on others in giving rise to joy, he should not be sovereign. If so with joy, so with the rest, because no differing causes and conditions can be found. Or if the sovereign produces hells and countless instruments of suffering to torment sentient beings, in order to see this and give rise to his own joy, then alas, what use is such a sovereign? The verse spoken of him is indeed well said.

由險利能燒，可畏恆逼害，

Because he is dangerous, sharp, burning, fearful, and always harming,

樂食血肉髓，故名魯達羅。

And delights in eating blood, flesh and marrow, he is named Rudra.

又若信受一切世間唯自在天一因所起，則為誹撥現見世間所餘因緣人功等事。若言自在待餘因緣助發功能方成因者，但是朋敬自在天言，離所餘因緣不見別用故。或彼自在要餘因緣助方能生，應非自在。若執初起自在為因，餘後續生待餘因者，則初所起不待餘因，應無始成，猶如自在。我勝性等隨其所應，如自在天應廣徵遣，故無有法唯一因生。奇哉世間不修勝慧，如愚禽獸，良足可悲。彼彼生中別別造業，自受異熟及士用果，而妄計有自在等因。且止破邪，應辯正義。前言餘法由二緣生，於中雲何大種、所造，自他相望互為因緣？頌曰：

(The treatise continues:) Moreover, if one believes that all the world arises from the sovereign god alone as a single cause, one slanders the other causes and conditions visibly seen in the world, such as human effort. If it is said that the sovereign becomes a cause only when other causes and conditions help bring out his power, then this is merely flattering the sovereign god, since apart from other causes and conditions no separate function is seen. Or if the sovereign can produce only with the help of other causes and conditions, he should not be sovereign. If one holds that the sovereign is the cause of the initial arising, and the later continuing arisings depend on other causes, then the initial arising does not depend on other causes and should be established as beginningless, like the sovereign. The primal nature of the Samkhya and the like should be refuted at length according to what applies, as with the sovereign god; therefore no dharma arises from a single cause alone. How strange that the world does not cultivate superior wisdom, and like foolish beasts is truly pitiable. In each birth they separately do karma and themselves receive the fruit of maturation and the fruit of human effort, yet falsely hold that there are causes such as the sovereign. Enough of refuting error; the correct meaning should now be discussed. Earlier it was said that the other dharmas arise from two conditions; among these, how do the great elements and the derived forms serve each other as causes and conditions? The verse says:

大為大二因，為所造五種，

The great elements for the great elements are two causes, for the derived they are five kinds,

造為造三種，為大唯一因。

The derived for the derived are three kinds, for the great elements only one cause.

論曰：初言大為大二因者，是諸大種更互相望，但為俱有同類因義。大於所造能為五因。何等為五？謂生、依、立、持、養別故。如是五因，但是能作因之差別。從彼起故說為生因，生已隨逐大種轉故。如依師等說為依因，能任持故。如壁持畫說為立因。不斷因故說為持因。增長因故說為養因。如是則顯大與所造為起、變、持、住、長因性。諸所造色自互相望容有三因，所謂俱有、同類、異熟。其能作因無差別轉，故不恆數。俱有因者，謂隨心轉身語二業，非餘造色。同類因者，一切前生於後同類。異熟因者，謂身語業能招異熟眼根等果。所造於大但為一因，謂異熟因。身語二業能招異熟，大種果故。前已總說諸心心所前能為後等無間緣，未決定說何心無間有幾心生，復從幾心有何心起？今當定說，謂且略說有十二心。云何十二？頌曰：

The treatise says: First, "the great elements for the great elements are two causes" means that the great elements in relation to one another have only the meaning of co-existent and homogeneous causes. The great elements can be five causes for the derived. What are the five? They are the differences of producing, relying, establishing, sustaining and nourishing. These five causes are only distinctions of the efficient cause. Because the derived arises from them, they are called the cause of producing; having arisen, it follows and turns with the great elements, as one relying on a teacher is called the cause of relying, because it can bear it. As a wall supports a painting, it is called the cause of establishing. Because it does not cut off, it is called the cause of sustaining. Because it increases, it is called the cause of nourishing. This shows that the great elements are, for the derived, causes of rising, changing, sustaining, abiding and growing. The various derived forms in relation to one another can have three causes, namely co-existent, homogeneous and maturation. Their efficient cause operates without distinction, and so is not counted as constant. The co-existent cause is the bodily and verbal karma that accompanies the mind, not other derived forms. The homogeneous cause is the earlier arising in relation to the later of the same kind. The maturation cause is that the bodily and verbal karma can bring the fruits of maturation such as the eye faculty. The derived for the great elements is only one cause, namely the maturation cause, because bodily and verbal karma can bring the great elements as fruit of maturation. Earlier it was generally said that all earlier minds and mental factors can be the immediately preceding condition for the later; it has not yet been definitely stated which mind immediately gives rise to how many minds, and from how many minds which mind arises. Now this should be definitely stated: roughly there are twelve minds. What are the twelve? The verse says:

欲界有四心，善惡覆無覆，

The desire realm has four minds, wholesome, evil, obstructed and unobstructed,

色無色除惡，無漏有二心。

The form and formless realms, apart from evil, and the undefiled has two minds.

論曰：且於欲界有四種心，謂善、不善、有覆無記、無覆無記。色無色界各有三心，謂除不善，餘如上說。如是十種說有漏心。若無漏心唯有二種，謂學、無學。合成十二。此十二心互相生者，頌曰：

The treatise says: In the desire realm there are four kinds of mind, namely wholesome, unwholesome, obstructed neutral and unobstructed neutral. The form and formless realms each have three minds, namely apart from the unwholesome, as above. These ten are said to be minds with outflows. The undefiled mind has only two kinds, namely the learner and the one beyond learning. Together they make twelve. How these twelve minds arise from one another is stated in the verse:

欲界善生九，此復從八生；

The desire-realm wholesome gives rise to nine, and arises again from eight;

染從十生四，餘從五生七；

The defiled gives rise to four from ten, the remaining arises from five and gives rise to seven;

色善生十一，此復從九生；

The form-realm wholesome gives rise to eleven, and arises again from nine;

有覆從八生，此復生於六；

The obstructed arises from eight, and gives rise to six;

無覆從三生，此復能生六；

The unobstructed arises from three, and can give rise to six;

無色善生九，此復從六生；

The formless wholesome gives rise to nine, and arises again from six;

有覆生從七，無覆如色辨；

The obstructed arises from seven, the unobstructed is distinguished like the form realm;

學從四生五，餘從五生四。

The learner arises from four and gives rise to five, the remaining arises from five and gives rise to four.

論曰：欲界善心無間生九，謂自界四；色界二心，於入定時及續生位，如其次第生善染心；無色界一，於續生位。欲善無間生彼染心，不生彼善以極遠故。無色於欲四遠故遠：一所依遠、二行相遠、三所緣遠、四對治遠。及學無學，謂入觀時。即此復從八無間起，謂自界四，色界二心，於出定時從彼善起。彼染汙定所逼惱時，從彼染心生於下善，為依下善防彼退故。及學無學，謂出觀時。染謂不善、有覆無記，二各從十無間而生，謂十二中除學無學。於續生位，三界諸心皆可無間生欲界染心故。即此無間能生四心，謂自界四，餘無生理。餘謂欲纏無覆無記，此心從五無間而生，謂自界四及色界善，欲界化心從彼生故。即此無間能生七心，謂自界四，及色界二，善與染汙，欲界化心還生彼善，於續生位生彼染心。並無色一，於續生位此無覆心能生彼染。色界善心無間生十一，謂除無色無覆無記心。即此復從九無間起，謂除欲界二染汙心，及除無色無覆無記。有覆從八無間而生，除欲二染及學無學。即此無間能生六心，謂自界三，欲善不善有覆無記。無覆從三無間而起，謂唯自界，餘無生理。即此無間能生六心，謂自界三，欲無色染。無色界善無間生九心，謂除欲善及欲色無覆。即此從六無間而生，謂自界三及色界善並學無學。有覆無間能生七心，謂自界三及色界善、欲色界染。即此亦從七無間起，謂除欲色染及學無學心。無覆如色說，從三無間生，謂自界三，餘皆非理。即此無間能生六心，謂自界三及欲色染。學心從四無間而生，謂即學心及三界善。即此無間能生五心，謂前四心及無學一。餘謂無學從五無間生，謂三界善及學無學二。即此無間能生四心，謂三界善及無學一。說十二心互相生已。云何分此為二十心？頌曰：

The treatise says: The wholesome mind of the desire realm immediately gives rise to nine: four of its own realm; two minds of the form realm, when entering concentration and in the stage of rebirth, producing a wholesome and a defiled mind respectively; and one of the formless realm, in the stage of rebirth. The desire-realm wholesome mind immediately gives rise to the defiled mind of the formless realm, but not to its wholesome mind, because it is too far. Formless realm is far from the four of the desire realm for four reasons: first, far in basis; second, far in mode of operation; third, far in object; fourth, far in antidote. And also the learner and one beyond learning, namely at the time of entering contemplation. This same mind again arises from eight immediately preceding: four of its own realm, two minds of the form realm, arising from the wholesome one of that realm when emerging from concentration. When a defiled concentration is troubled, from that defiled mind a lower wholesome mind arises, since one depends on the lower wholesome to guard against falling back. And the learner and one beyond learning, namely at the time of emerging from contemplation. The defiled, namely the unwholesome and obstructed neutral, each arise immediately from ten, namely the twelve apart from the learner and one beyond learning. In the stage of rebirth, minds of all three realms can immediately give rise to a defiled mind of the desire realm. This immediately gives rise to four minds, namely four of its own realm, and has no principle of giving rise to others. The "remaining" means the unobstructed neutral mind of the desire-realm sphere; this mind arises from five immediately: four of its own realm and the wholesome of the form realm, because the transformation mind of the desire realm arises from that. This immediately gives rise to seven minds, namely four of its own realm, two of the form realm, wholesome and defiled, as the transformation mind of the desire realm again gives rise to that wholesome mind, and in the stage of rebirth gives rise to that defiled mind; together with one of the formless realm, because in the stage of rebirth this unobstructed mind can give rise to that defiled one. The wholesome mind of the form realm immediately gives rise to eleven, namely apart from the unobstructed neutral mind of the formless realm. This again arises from nine immediately preceding, namely apart from the two defiled minds of the desire realm and the unobstructed neutral of the formless realm. The obstructed arises from eight immediately, apart from two defiled of the desire realm and the learner and one beyond learning. This immediately gives rise to six minds, namely three of its own realm, and the wholesome, unwholesome, obstructed neutral of the desire realm. The unobstructed arises from three immediately preceding, namely only its own realm, and there is no principle of arising from others. This immediately gives rise to six minds, namely three of its own realm and the defiled of the desire and formless realms. The wholesome of the formless realm immediately gives rise to nine minds, namely apart from the wholesome of the desire realm and the unobstructed of the desire and form realms. This arises from six immediately preceding, namely three of its own realm and the wholesome of the form realm together with the learner and one beyond learning. The obstructed immediately can give rise to seven minds, namely three of its own realm and the wholesome of the form realm and defiled of the desire and form realms. This also arises from seven immediately preceding, namely apart from the defiled of the desire and form realms and the learner and one beyond learning. The unobstructed is as stated for the form realm, arising from three immediately, namely three of its own realm, and others are not reasonable. This immediately can give rise to six minds, namely three of its own realm and the defiled of the desire and form realms. The learner mind arises from four immediately, namely the learner mind itself and the wholesome of the three realms. This immediately can give rise to five minds, namely the four earlier and one beyond learning. The "remaining", namely the one beyond learning, arises from five immediately: the wholesome of the three realms and the two, learner and beyond learning. This immediately can give rise to four minds, namely the wholesome of the three realms and one beyond learning. Having spoken of how the twelve minds give rise to one another, how are these divided into twenty minds? The verse says:

十二為二十，謂三界善心，

The twelve become twenty, namely the wholesome minds of the three realms,

分加行生得。欲無覆分四，

Divided into those from application and those from birth or attainment. The unobstructed of the desire realm is divided into four,

異熟威儀路，工巧處通果。

Maturation, deportment, craft, and transformation fruit.

色界除工巧，餘數如前說。

The form realm omits craft, and the other counts are as said before.

論曰：三界善心各分二種，謂加行得、生得別故。欲界無覆分為四心：一異熟生、二威儀路、三工巧處、四通果心。色無覆心分為三種，除工巧處，上界都無造作種種工巧事故。如是十二為二十心，謂善分六，無覆分八，無色界無威儀路等，餘數如上故成二十。威儀路等三無覆心，色香味觸為所緣境，工巧處等亦緣於聲，如是三心唯是意識。威儀路、工巧處加行亦通四識五識。有餘師說：有威儀路及工巧處所引意識，能具足緣十二處境。如是二十互相生者，且說欲界八種心中，加行善心無間生十，謂自界七，除通果心，及色界一加行善心，並學無學。即此復從八無間起，謂自界四，二善二染，及色界二，加行善心、有覆無記，並學無學。生得善心無間生九，謂自界七，除通果心，及色無色有覆無記。即此復從十一心起，謂自界七，除通果心，及色界二，加行善心、有覆無記，並學無學。二染汙心無間生七，謂自界七，除通果心。即此復從十四心起，謂自界七，除通果心，及色界四，除加行善與通果心，並無色三，除加行善。異熟威儀無間生八，謂自界六，除加行善與通果心，及色無色有覆無記。即此復從七無間起，謂自界七，除通果心。工巧處心無間生六，謂自界六，除加行善與通果心。即此復從七無間起，謂自界七，除通果心。從通果心無間生二，謂自界一即通果心，及色界一即加行善。即此亦從二無間起，謂即前說自色二心。次說色界六種心中，從加行善心無間生十二，謂自界六，及欲界三，加行、生得與通果心，並無色一加行善心，學無學心。即此復從十無間起，謂自界四，除威儀路與異熟生，及欲界二加行通果，並無色二，加行、有覆，學無學心。生得善心無間生八，謂自界五除通果心，及欲界二不善有覆，並無色一有覆無記。即此復從五無間起，謂自界五，除通果心。

The treatise says: The wholesome minds of the three realms are each divided into two kinds, namely those acquired through effort and those acquired by birth. The unobscured mind of the desire realm is divided into four minds: first, born of karmic maturation; second, the mind of deportment; third, the mind of crafts; and fourth, the mind of supernormal transformation. The unobscured mind of the form realm is divided into three kinds, omitting the mind of crafts, because the higher realms have no activity of making various crafts. Thus twelve become twenty minds: wholesome is divided into six and unobscured into eight, and the formless realm has no deportment and the like, with the remaining numbers as above, which makes twenty. The three unobscured minds of deportment and the like take form, smell, taste, and touch as their objects, and the mind of crafts and the like also takes sound; these three minds are only mind-consciousness. The mind of deportment and the mind of crafts, when produced through effort, also include the four or five consciousnesses. Other masters say: the mind-consciousness drawn forth by deportment and crafts can fully take as objects the twelve sense-bases. How these twenty arise from one another: first, among the eight minds of the desire realm, the wholesome mind of effort gives rise without interval to ten, namely seven of its own realm (omitting the mind of supernormal transformation), and one wholesome mind of effort in the form realm, together with the learner and the one beyond learning. This same mind in turn arises from eight, namely four of its own realm, two wholesome and two defiled, and two of the form realm, the wholesome mind of effort and the obscured indeterminate, together with the learner and the one beyond learning. The wholesome mind acquired by birth gives rise without interval to nine, namely seven of its own realm (omitting the mind of supernormal transformation), and the obscured indeterminate of the form and formless realms. This same mind in turn arises from eleven minds, namely seven of its own realm (omitting the mind of supernormal transformation), and two of the form realm, the wholesome mind of effort and the obscured indeterminate, together with the learner and the one beyond learning. The two defiled minds give rise without interval to seven, namely seven of their own realm (omitting the mind of supernormal transformation). These same minds in turn arise from fourteen minds, namely seven of their own realm (omitting the mind of supernormal transformation), four of the form realm (omitting the wholesome mind of effort and the mind of supernormal transformation), and three of the formless realm (omitting the wholesome mind of effort). The mind of deportment born of maturation gives rise without interval to eight, namely six of its own realm (omitting the wholesome mind of effort and the mind of supernormal transformation), and the obscured indeterminate of the form and formless realms. This same mind in turn arises from seven, namely seven of its own realm (omitting the mind of supernormal transformation). The mind of crafts gives rise without interval to six, namely six of its own realm (omitting the wholesome mind of effort and the mind of supernormal transformation). This same mind in turn arises from seven, namely seven of its own realm (omitting the mind of supernormal transformation). The mind of supernormal transformation gives rise without interval to two, namely one of its own realm, the mind of supernormal transformation, and one of the form realm, the wholesome mind of effort. This same mind also arises from two, namely the two minds of its own realm and the form realm just mentioned. Next, among the six kinds of mind of the form realm, the wholesome mind of effort gives rise without interval to twelve, namely six of its own realm, three of the desire realm (effort, birth-acquired, and supernormal transformation), one of the formless realm (the wholesome mind of effort), and the learner and the one beyond learning. This same mind in turn arises from ten, namely four of its own realm (omitting deportment and the maturation-born), two of the desire realm (effort and supernormal transformation), and two of the formless realm (effort and obscured), together with the learner and the one beyond learning. The wholesome mind acquired by birth gives rise without interval to eight, namely five of its own realm (omitting the mind of supernormal transformation), two of the desire realm (unwholesome and obscured), and one of the formless realm (obscured indeterminate). This same mind in turn arises from five, namely five of its own realm (omitting the mind of supernormal transformation).

有覆無記無間生九，謂自界五，除通果心，及欲界四，二善二染。即此復從十一心起，謂自界五，除通果心，及欲界三，生得善心、威儀、異熟，並無色三，除加行善。異熟威儀無間生七，謂自界四，除加行善與通果心，及欲界二，不善、有覆，並無色一，有覆無記。即此復從五無間起，謂自界五，除通果心。從通果心無間生二，謂自界二，加行通果。即此亦從二無間起，謂即前說自界二心。次說無色四種心中，加行善心無間生七，謂自界四，及色界一加行善心，並學無學。即此復從六無間起，謂自界三，唯除異熟，及色界一加行善心，並學無學。生得善心無間生七，謂自界四，及色界一有覆無記，並欲界二不善有覆。即此復從四無間起，謂自界四。有覆無記無間生八，謂自界四，及色界二加行有覆，並欲界二不善有覆。即此復從十無間起，謂自界四，及色界三生得、異熟與威儀路，並欲界三名如色說。異熟生心無間生六，謂自界三，除加行善，及色界一有覆無記，並欲界二不善有覆。即此復從四無間起，謂自界四。次說無漏二種心中，從有學心無間生六，謂通三界加行善心及欲生得，並學無學。即此復從四無間起，謂三加行及有學心。從無學心無間生五，謂前有學所生六中除有學一。即此復從五無間起，謂三加行及學無學。復有何緣？加行無間能生異熟、工巧、威儀，非彼無間生加行善，勢力劣故，非作功用所引發故。樂作功用引發工巧威儀轉故，不能順起加行善心，出心不由功用轉故，加行無間可能生彼。若爾，染汙無間不應生加行善，不相順故。雖爾，厭倦煩惱現行，為欲了知容起加行，欲界生得，以明利故。可有從彼學無學心，色界加行無間而起，非作功用所引發故，不能從此引生彼心。又欲生得以明利故，可從色染無間而生，色界生得不明利故，非無色染無間而起。

(The treatise continues:) The obscured indeterminate mind gives rise without interval to nine, namely five of its own realm (omitting the mind of supernormal transformation), and four of the desire realm, two wholesome and two defiled. This same mind in turn arises from eleven minds, namely five of its own realm (omitting the mind of supernormal transformation), three of the desire realm (the wholesome mind acquired by birth, deportment, and maturation), and three of the formless realm (omitting the wholesome mind of effort). The mind of deportment born of maturation gives rise without interval to seven, namely four of its own realm (omitting the wholesome mind of effort and the mind of supernormal transformation), two of the desire realm (unwholesome and obscured), and one of the formless realm (obscured indeterminate). This same mind in turn arises from five, namely five of its own realm (omitting the mind of supernormal transformation). The mind of supernormal transformation gives rise without interval to two, namely two of its own realm, effort and supernormal transformation. This same mind also arises from two, namely the two minds of its own realm just mentioned. Next, among the four kinds of mind in the formless realm, the wholesome mind of effort gives rise without interval to seven, namely four of its own realm, and one wholesome mind of effort in the form realm, together with the learner and the one beyond learning. This same mind in turn arises from six, namely three of its own realm (omitting only the maturation-born), one wholesome mind of effort in the form realm, and the learner and the one beyond learning. The wholesome mind acquired by birth gives rise without interval to seven, namely four of its own realm, one obscured indeterminate of the form realm, and two of the desire realm, unwholesome and obscured. This same mind in turn arises from four, namely four of its own realm. The obscured indeterminate mind gives rise without interval to eight, namely four of its own realm, two of the form realm (effort and obscured), and two of the desire realm, unwholesome and obscured. This same mind in turn arises from ten, namely four of its own realm, three of the form realm (birth-acquired, maturation-born, and deportment), and three of the desire realm, named as in the case of the form realm. The mind born of maturation gives rise without interval to six, namely three of its own realm (omitting the wholesome mind of effort), one obscured indeterminate of the form realm, and two of the desire realm, unwholesome and obscured. This same mind in turn arises from four, namely four of its own realm. Next, among the two kinds of undefiled mind, from the mind of the learner arise without interval six, namely the wholesome minds of effort of the three realms and the birth-acquired mind of the desire realm, together with the learner and the one beyond learning. This same mind in turn arises from four, namely the three minds of effort and the mind of the learner. From the mind of the one beyond learning arise without interval five, namely the six produced by the learner as above, omitting the learner. This same mind in turn arises from five, namely the three minds of effort and the learner and the one beyond learning. For what further reason can the mind of effort give rise without interval to maturation, crafts, and deportment, whereas these do not give rise without interval to the wholesome mind of effort? Because their strength is weak, and because they are not drawn forth by exertion. Crafts and deportment arise because one delights in exerting effort, so they cannot follow on with the wholesome mind of effort, since the mind that has come out of them does not operate by exertion; the mind of effort, by contrast, can give rise to them without interval. If so, defiled minds should not give rise without interval to the wholesome mind of effort, since they do not accord. Even so, when one becomes weary of the manifest afflictions and wishes to know them, the mind of effort may arise; and the birth-acquired desire-realm mind, because it is sharp, may give rise to the minds of the learner and the one beyond learning from it, arising without interval from the mind of effort in the form realm, since they are not drawn forth by exertion and so cannot be produced from this. Moreover, because the birth-acquired desire-realm mind is sharp, it can arise without interval from defilement of the form realm, but the birth-acquired form-realm mind is not sharp, so it does not arise without interval from defilement of the formless realm.

作意有三：一自相作意，謂如觀色變礙為相，乃至觀識了別為相，如是等觀相應作意。二共相作意，謂十六行相應作意。三勝解作意，謂不淨觀及四無量、有色解脫、勝處、遍處，如是等觀相應作意。如是三種作意無間聖道現前，聖道無間亦能具起三種作意。若作是說，便順此言，不淨觀俱行修念等覺分。有餘師說：唯從共相作意無間聖道現前，聖道無間通起三種修不淨觀調伏心已，方能引生共相作意，從此無間聖道現前。依此傳傳密意故說，不淨觀俱行修念等覺分。有餘復言：唯從共相作意無間聖道現前，聖道無間亦唯能起共相作意。若爾，有依未至定等三地證入正性離生，聖道無間可生欲界共相作意。若依第二第三第四靜慮證入正性離生，聖道無間起何作意？非起欲界共相作意，以極遠故。非於彼地已有曾得共相作意，異於曾得順決擇分。非諸聖者順決擇分可復現前，非得果已可重發生加行道故。若謂有別共相作意，順決擇分俱時已修，由繫屬彼是彼類故。如觀諸行皆是無常，觀一切法皆是非我涅槃寂靜，聖道無間引彼現前。毘婆沙師不許此義，違正理故。若依未至定得阿羅漢果後出觀心，或即彼地或是欲界。依無所有處得阿羅漢果後出觀心，或即彼地或是有頂。若依餘地得阿羅漢果後出觀心，唯自非餘地。於欲界中有三作意：一聞所成、二思所成、三生所得。色界亦有三種作意：一聞所成、二修所成、三生所得。無思所成，舉心思時即入定故。無色唯有二種作意：一修所成、二生所得。此中五種作意無間聖道現前，除生所得聖道，繫屬加行心故。聖道無間亦得發生，欲界生得以明利故。於前所說十二心中，何心現前幾心可得？頌曰：

(The treatise continues:) There are three kinds of attention. First, attention to the specific characteristic, such as contemplating form as having resistance and change as its mark, up to contemplating consciousness as having discernment as its mark, attention associated with such contemplations. Second, attention to the common characteristic, namely attention associated with the sixteen aspects. Third, attention of resolve, namely attention associated with the contemplation of impurity, the four immeasurables, the liberations with form, the spheres of mastery, and the spheres of totality, and the like. Without interval after these three kinds of attention the noble path appears, and without interval after the noble path all three kinds of attention can also arise. If one speaks thus, one follows this statement: the factors of awakening such as mindfulness are cultivated together with the contemplation of impurity. Other masters say: the noble path appears without interval only after attention to the common characteristic, and without interval after the noble path all three can arise; only after the contemplation of impurity has subdued the mind can attention to the common characteristic be drawn forth, and from this the noble path appears without interval. Based on this transmitted hidden meaning it is said that the factors of awakening such as mindfulness are cultivated together with the contemplation of impurity. Still other masters say: the noble path appears without interval only after attention to the common characteristic, and without interval after the noble path only attention to the common characteristic can arise. If so, for those who enter the right and fixed state (samyaktva-niyama) relying on the three grounds such as the preliminary stage of concentration, desire-realm attention to the common characteristic can arise without interval after the noble path. If one enters the right and fixed state relying on the second, third, or fourth meditation, what attention arises without interval after the noble path? It is not desire-realm attention to the common characteristic, because that is extremely remote. It is not that on those planes one has previously obtained attention to the common characteristic, differing from what was previously obtained and accordant with the stage of decisive discernment. The stage of decisive discernment of the noble ones cannot appear again, and having attained the fruit one cannot again produce the path of effort. If one says that there is a distinct attention to the common characteristic, already cultivated simultaneously with the stage of decisive discernment, because it belongs to that and is of that kind, then, as in contemplating all conditioned things as impermanent and all dharmas as non-self and nirvana as peace, the noble path draws them forth without interval. The Vibhasha masters do not accept this meaning, because it contradicts correct reasoning. If one attains the fruit of an arhat relying on the preliminary stage of concentration, the mind after emerging from contemplation is either of that plane itself or of the desire realm. If one attains the fruit of an arhat relying on the sphere of nothing whatsoever, the mind after emerging is either of that plane itself or of the peak of existence. If one attains the fruit of an arhat relying on other planes, the mind after emerging is only of that plane and no other. In the desire realm there are three kinds of attention: first, born of hearing; second, born of reflection; and third, born of birth. The form realm also has three kinds of attention: first, born of hearing; second, born of cultivation; and third, born of birth. There is none born of reflection, because as soon as one raises the mind to reflect, one enters meditative absorption. The formless realm has only two kinds of attention: first, born of cultivation, and second, born of birth. Among these, the noble path appears without interval after five kinds of attention, excluding the birth-born, since the noble path belongs to the mind of effort; but without interval after the noble path the birth-born can also arise, because the birth-acquired desire-realm mind is sharp. Among the twelve minds spoken of earlier, when which mind is present, how many minds can be obtained? The verse says:

三界染心中，得六六二種，

In the defiled minds of the three realms one obtains six, six, and two kinds;

色善三學四，餘皆自可得。

in the wholesome form realm three, in the learner four, and the others obtain only their own.

論曰：欲界染心正現前位，十二心內容得六心，彼先不成今得成故。由疑續善及界退還，欲界善心爾時名得。由起惑退及界退還得欲二心，不善有覆及得色界一有覆心。由起惑退得無色界一有覆心，及得學心。故名得六。色界染心正現前位，十二心內亦得六心。由界退還得欲界一無覆無記及色界三。色界染心亦由退得，由起惑退得無色界一有覆心，及得學心。故名得六。無色染心正現前位，十二心內唯得二心，由起惑退得彼染心及得學心，故名得二。色界善心正現前位，十二心內容得三心，謂彼善心及欲色界無覆無記，由昇進故。若有學心正現前位，十二心內容得四心，謂有學心及欲色界無覆無記並無色善。由初證入正性離生，及由聖道離欲色染。餘謂前說染等心餘，不說彼心正現前位得心差別。應知彼心正現前位，唯自可得。有餘於此總說。頌曰：

The treatise says: When a defiled mind of the desire realm is present, among the twelve minds one can obtain six minds, since what was not previously possessed is now obtained. Through the continuation of the wholesome after doubt, and through falling back from the realm, the wholesome mind of the desire realm is then said to be obtained. Through falling back by arising of delusion, and through falling back from the realm, one obtains two minds of the desire realm, the unwholesome and the obscured, and obtains one obscured mind of the form realm. Through falling back by arising of delusion one obtains one obscured mind of the formless realm, and obtains the mind of the learner. So it is said that six are obtained. When a defiled mind of the form realm is present, among the twelve minds also six minds are obtained. Through falling back from the realm one obtains one unobscured indeterminate mind of the desire realm and three of the form realm. The defiled mind of the form realm is also obtained by falling back; through falling back by arising of delusion one obtains one obscured mind of the formless realm, and obtains the mind of the learner. So it is said that six are obtained. When a defiled mind of the formless realm is present, among the twelve minds only two minds are obtained: through falling back by arising of delusion one obtains that defiled mind and obtains the mind of the learner, so it is said that two are obtained. When a wholesome mind of the form realm is present, among the twelve minds three minds can be obtained, namely that wholesome mind and the unobscured indeterminate minds of the desire and form realms, because of advancement. When the mind of the learner is present, among the twelve minds four minds can be obtained, namely the mind of the learner, the unobscured indeterminate minds of the desire and form realms, and the wholesome mind of the formless realm. This is through first entering the right and fixed state, and through becoming free of defilement of the desire and form realms by the noble path. As for the other minds apart from the defiled and so on spoken of earlier, the differences of what is obtained when those minds are present are not stated. It should be understood that when those minds are present, only their own can be obtained. Another general statement on this follows. The verse says:

慧者說染心，現起時得九，

The wise say that when a defiled mind arises, nine are obtained;

善心中得六，無記唯無記。

in the wholesome mind six are obtained; the indeterminate obtains only the indeterminate.

於善心中應言得七，謂由正見續善根時，欲界善心起位名得。離欲界染究竟位中，頓得欲色無覆無記。得色無色三摩地時，彼二善心說名為得。初入離生位證阿羅漢時，學無學心說名為得。餘準前釋應知其相。為攝前義，復說頌言：

In the wholesome mind it should be said that seven are obtained: when the wholesome roots are continued through right view, the wholesome mind of the desire realm is said to be obtained when it arises. At the final stage of becoming free of defilement of the desire realm, the unobscured indeterminate minds of the desire and form realms are suddenly obtained. When one obtains the samadhi of the form and formless realms, those two wholesome minds are said to be obtained. When one first enters the state of detachment (rising from birth) and when one realizes arhatship, the minds of the learner and the one beyond learning are said to be obtained. The remaining characteristics should be understood by analogy with the explanation above. To sum up the preceding meaning, a verse is further spoken:

由託生入定，及離染退時，

At the time of taking birth, of entering absorption, and of becoming free of defilement or falling back,

續善位得心，非先所成故。

and at the stage of continuing the wholesome, minds are obtained that were not previously possessed.