What Follows What, and Why?

Causes have now been explained at length. What, then, of conditions? Verse: it is said that there are four kinds of condition — the causal condition is the nature of five of the causes; the immediately-antecedent condition is every already-arisen mind and mental factor, except the very last; the objective condition is all dharmas; the dominant condition is simply the efficient cause. Prose: where is this stated? In a sutra. As a sutra states the nature of the four conditions: the nature of the causal condition, the nature of the immediately-antecedent condition, the nature of the objective condition, and the nature of the dominant condition. Here, "nature" means the kind or category of condition. Among the six causes, excepting the efficient cause, the remaining five causes constitute the nature of the causal condition. Excepting the very last mind and mental factors of an arhat at the moment of final nirvana, all other already-arisen mind and mental factors constitute the nature of the immediately-antecedent condition. This condition gives rise to a dharma equally and without interruption — it is on the basis of this meaning that the name "immediately-antecedent" is established.

For this reason, form and the like can never be established as an immediately-antecedent condition, since their succession is not regular. That is: a desire-realm form dharma may, in the immediately following moment, give rise to either of the two kinds of unmanifest form belonging to the desire realm or the form realm, or may give rise to either of the two kinds of uncontaminated unmanifest form belonging to the desire realm. Because these physical dharmas arise in a jumbled, irregular manner, while the immediately-antecedent condition specifically produces its result in a regular, non-jumbled way, form cannot be established as an immediately-antecedent condition. The Venerable Vasumitra explains it this way: within a single body, one continuous stream of nourished-and-grown form does not cease, and yet a second instance of nourished-and-grown form can arise alongside it without the two conflicting or harming one another — and it is for this reason that form cannot be established as an immediately-antecedent condition. The Bhadanta further explains: physical dharmas arise in the immediately following moment sometimes in smaller quantity, sometimes in greater — that is, sometimes a great mass gives rise to something smaller, as when a large heap of burning rice stalks is reduced to ash; and sometimes, conversely, something small gives rise to something great, as when a tiny seed gives rise to a great banyan tree, its roots, trunk, branches, and leaves gradually flourishing and increasing, its towering trunk and hanging branches casting abundant shade.

But is it not the case that, when mental factors arise in immediate succession, there is likewise a difference in quantity and kind, not a regular equality? That is: within a wholesome, unwholesome, or neutral state of mind, there are things like applied thought, sustained thought, and concentration — and, considered across these different categories, there genuinely is a difference in quantity. But within any single one of these categories taken on its own, there is no such irregularity: that is, there is no case of a small amount of feeling giving rise, in immediate succession, to a great amount, or, conversely, a great amount giving rise to a small amount; and the same holds for perception and the rest — no irregularity of this kind occurs. Is it, then, only a dharma of its own same category, occurring earlier, that can serve as an immediately-antecedent condition for a dharma of that same category occurring later? No. What, then, is the case? A whole prior state of mind, taken as a whole, serves as the immediately-antecedent condition for the whole state of mind that follows — not merely a same-category dharma for another same-category dharma. It is only with respect to feeling and the like, considered strictly within its own essential category, that there is no case of a small giving rise to a great, which is what establishes the sense of "regular equality" being discussed here. It is only those who hold that immediately-antecedent condition requires strict same-category continuity who say that only a dharma of the very same category can serve this role — that mind only ever gives rise to mind, feeling only ever gives rise to feeling, and so on, at length.

If a defiled mind arises immediately after an undefiled one, the afflictions present within that defiled mind, on this account, make use of some previously-ceased affliction as their immediately-antecedent condition — comparable to how, when mind emerges from the attainment of cessation, it makes use of the very mind that had previously ceased upon entering that attainment as its condition for arising once again. This explanation is not sound, since the very first uncontaminated mind would then have to arise despite lacking this very condition altogether.

The formations dissociated from mind, too, arise in a jumbled, irregular manner just like form, and so likewise cannot serve as an immediately-antecedent condition — since dharmas belonging to the three realms, and dharmas unbound to any realm, can all arise together at once, mixed with one another. Why, then, is it not accepted that there is an immediately-antecedent condition existing in the future? Because future dharmas exist in a jumbled state, with no fixed sequence of before and after among them at all.

How, then, does the World-Honored One know that, in the future, this dharma will immediately follow, and this other dharma is bound to arise? By directly knowing this on the basis of comparison with past and present dharmas. Tradition holds that the World-Honored One observes that, in the past, this kind of karma gave rise to this kind of result, this dharma arising immediately after that one; and, likewise, in the present, this kind of karma gives rise to this kind of result, this dharma arising immediately after that one. Having observed this, he is then able to correctly comprehend, with respect to the many jumbled, indeterminately-existing dharmas of the future, that this dharma will immediately follow, and that dharma is bound to arise. Although he knows in this way, this is not inferential knowledge. Rather, it is by the Buddha's comparing the sequence of cause and effect across the past and the present that he is able to directly comprehend the many jumbled dharmas of the future — knowing that, in the future, a certain being will perform a certain karma and thereby bring about a certain result. This is subsumed under the knowledge of aspiration, and is not inferential knowledge. If that is so, then, since the World-Honored One has not directly witnessed the very beginning of time itself, he ought to be equally unable to know anything about the furthest future either.

There is a further view: within a sentient being's own body, there exists a kind of precursor sign for a future result's cause — a particular kind of formation dissociated from mind. The Buddha, simply by observing this sign, thereby knows the future, without necessarily needing to actually enter into meditative absorption and exercise supernormal wisdom. If that were so, the Buddhas would then come to know the future merely by reading omens and signs, rather than through direct realization. Hence, as the Sautrāntika masters say: the World-Honored One, simply by directing his mind, comprehensively knows all dharmas — neither through inference, nor through reading omens. This explanation is the correct one. As the World-Honored One himself states: "The qualities and functions of the Buddhas, and the objects within the Buddhas' own domain, are inconceivable."

If there is truly no fixed sequence of before and after established among future dharmas, why is it said that, immediately following the world-supreme dharma, only the forbearance of the dharma-cognition of suffering arises, and no other dharma? And so on, at length, up through: immediately following the vajra-like concentration, only the knowledge of extinction arises, and no other dharma? Because the arising of this particular dharma is bound up with, and dependent upon, that particular dharma — it is only immediately following that specific dharma that this one can arise at all, just as a sprout's arising depends upon a seed, and so on. This, however, does not amount to there being a genuine immediately-antecedent condition in the fuller sense already established.

Why is it said that an arhat's very last mind and mental factors are not an immediately-antecedent condition? Because no further mind, and so on, continues to arise following it. But is this immediately-ceasing mind not also called "manas"? If no consciousness arises in the moment immediately following this final mind, should it not then also fail to be called "manas"? "Manas" is a name revealed by virtue of serving as a basis, not a name revealed by virtue of actually performing a function. This final mind does have the sense of being able to serve as a basis — it is merely that, because the remaining necessary conditions are absent, no later consciousness in fact arises. "Immediately-antecedent condition," by contrast, is a name revealed specifically by virtue of a function actually being performed: once a given dharma has taken hold as this specific kind of condition for a result, there is then definitely no dharma, and no sentient being, capable of obstructing that result and preventing it from arising. Hence, although this final mind can indeed still be called "manas," it cannot be said to be an immediately-antecedent condition.

If a dharma serves as an immediately-antecedent condition for mind, is that dharma also necessarily immediately following mind? This should be treated as a fourfold case. The first case: mind and mental factors emerging from a mindless attainment, and the second and subsequent moments of either of the two mindless attainments. The second case: the very first moment of either of the two mindless attainments as they first arise, and, within an ordinary state possessing mind, the arising, abiding, decay, and cessation of the various mind and mental factors. The third case: the very first moment of either of the two mindless attainments as they first arise, and, within an ordinary state possessing mind, mind and mental factors themselves. The fourth case: the second and subsequent moments of either of the two mindless attainments, and the arising, abiding, decay, and cessation of mind and mental factors emerging from a mindless attainment. If a dharma serves as an immediately-antecedent condition for mind, does it also serve as an immediately-antecedent condition for a mindless attainment? This, too, should be treated as a fourfold case: the previous third and fourth cases become the present first and second cases, and the previous first and second cases become the present third and fourth cases. Since the mind and mental factors that emerge from either of the two attainments are separated by a great intervening gap from the mind that entered the attainment in the first place, how can that entering mind possibly serve as an immediately-antecedent condition for them? Because, within that intervening gap, there is no other mind or mental factor interposed at all. With this, the immediately-antecedent condition has now been fully explained.

The nature of the objective condition is simply this: every dharma whatsoever, considered in relation to mind and mental factors, each according to its proper correspondence. That is: eye-consciousness and its associated dharmas take all form as their objective condition; likewise, ear-consciousness and its associated dharmas take all sound; the dharmas associated with nose-consciousness take all fragrance; those associated with tongue-consciousness take all flavor; those associated with body-consciousness take all tangible objects; and those associated with mental consciousness take all dharmas whatsoever as their objective condition. If a given dharma serves as the object for another dharma, there is never a time when the first fails to be an object for the second — even during a period when it is not actually being cognized, it is still subsumed under "being an object," since being cognized and not being cognized share exactly the same underlying characteristic. It is comparable to firewood: even at a time when it is not actually burning, it is still called "that which is burned," since its characteristic as fuel does not differ between the two cases. Just as mind and mental factors are fixed with respect to their object's location, their object's specific identity, and the moment of cognition, are they likewise fixed with respect to their basis? It should be said that they are indeed likewise fixed in this way — but, in the present, they are intimately attached to their own basis, whereas in the past or future, they are separated from that basis. There is another view, however, that even in the past, a dharma remains intimately attached to its basis. With this, the nature of the objective condition has now been fully explained.

The nature of the dominant condition is simply the efficient cause, since the efficient cause itself is precisely what constitutes the dominant condition. This condition's own substance is broad, and so it is called the "dominant" condition, since absolutely everything whatsoever counts as a dominant condition for something else. But since every dharma whatsoever is also an objective condition, why is the dominant condition alone described as having "broad substance"? Because dharmas that co-arise together with a given consciousness are never that very consciousness's own objective condition, and yet they are still its dominant condition — hence the dominant condition alone reaches further, with genuinely broader substance. Alternatively, it may be said that the dominant condition is called "broad" because of the breadth of what it produces, since every dharma whatsoever, with the sole exception of its own essence, serves as a dominant condition for every conditioned dharma there is. Is there any dharma that is entirely lacking all four conditions with respect to some other dharma? There is: namely, a dharma's own essential nature with respect to itself; and this also holds with respect to what is other than itself — that is, a conditioned dharma with respect to the unconditioned, and the unconditioned with respect to the unconditioned.

At which stage of a dharma, then, does each of these conditions actually exercise its function? Verse: two causes function at the very moment of ceasing; three causes function at the very moment of arising; the remaining two conditions function at the reverse of these. Prose: it was stated earlier that five of the six causes constitute the causal condition — of these, two causes exercise their function precisely at the moment of ceasing. "The very moment of ceasing" means that the dharma is currently present, on the verge of ceasing. The co-existent cause and the associated cause exercise their function only at the stage a dharma ceases, since it is through these two causes that a co-arisen result is given its function. As for the three causes said to function at the very moment of arising: this means that a future dharma, at the stage it is on the verge of arising, is on the point of coming into presence. The homogeneous cause, the universal cause, and the ripening cause — these three — exercise their function only at the stage a dharma arises. Having explained the two timings at which the causal condition functions, the remaining two conditions' functioning is the reverse of this. The immediately-antecedent condition exercises its function at the stage a dharma arises, since, at the very moment of that arising, the preceding mind and mental factors yield their place to it. The objective condition, by contrast, exercises its function precisely at the stage the cognizing dharma ceases, since mind and mental factors can only take hold of their object while genuinely present. Only the dominant condition, at every stage without exception, involves no obstruction whatsoever — and so its function, tracking wherever there is no obstruction, is never restricted at all.

Having explained the conditions and where their function operates, it should now be stated: by how many conditions is each kind of dharma produced? Verse: mind and mental factors are produced by four conditions; the two attainments are produced by only three; the remaining dharmas are produced by two conditions — not by a god, as shown by the sequential order of arising, and so on. Prose: mind and mental factors are produced by four conditions. Among these, the causal condition refers to the nature of five of the causes. The immediately-antecedent condition refers to the immediately preceding, already-arisen mind and mental factors, excepting the very last. The objective condition refers, according to what is appropriate in each case, either to the five categories such as form, or to all dharmas whatsoever. The dominant condition refers, according to what is appropriate, to every other dharma, excepting each dharma's own essence. The two attainments — cessation and non-percipience — are produced by only three conditions, excluding the objective condition, since they are not themselves capable of cognizing anything. As for the causal condition in their case: it consists of two causes — first, the co-existent cause, referring to the characteristics of arising and the rest; second, the homogeneous cause, referring to an earlier-arisen wholesome dharma of the same level. The immediately-antecedent condition refers to the mind that enters the attainment, together with its associated dharmas. The dominant condition is as already explained above. These two attainments, moreover, are drawn forth by mind and the like — but, since they obstruct the arising of mind and the rest, they serve, with respect to the mind that follows them, only as something immediately followed by, not as a genuine immediately-antecedent condition for it. The remaining formations dissociated from mind, and all physical dharmas, are produced by only two conditions: the causal condition and the dominant condition.

The entire world arises solely from the causes and conditions already described above — never from a single cause such as Īśvara, or the Self, or Primordial Nature, and the like. What is the reasoning behind this? If it is already granted, on all sides, that everything arises through a cause, does this not already amount to abandoning the theory that the entire world arises from a single cause such as Īśvara? Moreover, the world is not produced by a single cause such as Īśvara, for the following reason: things arise in sequence. That is: if the world were truly produced by a single cause such as Īśvara, then everything ought to arise simultaneously, all at once, rather than arising in sequence — yet it is directly observed that things arise in sequence. Hence it is known for certain that the world is not produced by a single cause. Suppose one holds that this happens simply because Īśvara wills it so — that is, he wills that this dharma arise now, that this other dharma cease now, and that this further dharma arise only at some later time. But this would then mean the world is not, after all, produced by a single cause, since it would also depend on differences among his various acts of will and desire. Alternatively, if these differing acts of will were all supposed to arise simultaneously, then, since the underlying cause — Īśvara himself — is without any internal difference, this leaves nothing to explain why the different acts of will differ at all. If, instead, these differing acts of will depend on yet further causes, and so do not all arise together, then it is no longer the case that everything whatsoever depends solely on Īśvara as its one and only cause. Or, if the causes these acts of will depend upon must themselves further depend on yet other, differentiated causes in order to arise in sequence, then the causes being depended upon would have to extend without any limit at all. And if, instead, one insists that no further differentiated cause is depended upon beyond this point, then this cause itself ought to have no sense of arising in sequence at all — meaning the differing acts of will could not, after all, arise in sequence either. If, however, one is willing to accept that causes differ from one another reciprocally without any limit at all, extending backward without beginning, then insisting on Īśvara as the cause of all dharmas serves no purpose at all, since this does not go beyond the correct principle of cause and condition already taught within our own tradition.

Suppose one says that, although Īśvara's acts of will arise all at once, instantaneously, the resulting world does not thereby arise all at once, because the world's actual unfolding follows only gradually from what he wills. This reasoning, too, does not hold — since, on this account, Īśvara's own act of will would itself have to be entirely without difference between its earlier and later phases, offering nothing to explain the staggered timing of the world that supposedly results from it. Moreover, what benefit could Īśvara possibly gain by exerting such enormous effort to produce the entire world? If it is said that he produces the world in order to generate joy for himself, then this joy, too, would be unable to arise apart from some further supporting means — meaning that, with respect to generating this joy, Īśvara would necessarily depend on something else, and so could not, after all, be truly self-sufficient and independent. And if this holds true for his joy, it should hold equally for everything else as well, since no genuinely differentiating cause or condition can actually be found to distinguish his case from ordinary dependent causation. Or, if it is Īśvara who creates the hells and the countless other instruments of suffering that torment and oppress sentient beings, taking joy for himself precisely in witnessing such things — then how contemptible! What use could there possibly be for such an "Īśvara"? In this connection, the following verse truly says it well: "Because he is treacherous, sharp, and capable of burning; because he is fearsome and forever oppresses; because he delights in feeding on blood, flesh, and marrow — he is therefore named Rudra." Moreover, if one truly believes that the entire world is produced solely by the single cause of Īśvara, this amounts to a denial of all the other directly observable causes and conditions in the world — human effort, and the like. If it is said that Īśvara depends on other causes and conditions to assist in bringing his creative power into effect, then this is merely a partisan defense spoken out of devotion to Īśvara, since no distinct function of his own can actually be discerned apart from these other causes and conditions. Or, if Īśvara genuinely requires the assistance of other causes and conditions in order to produce anything at all, he cannot, after all, be truly self-sufficient and independent. And if one insists instead that Īśvara alone is the cause of the very first, original arising, with everything that follows afterward depending on other causes, then this original arising itself, depending on no further cause, would have to be beginningless and self-established — exactly like Īśvara himself is claimed to be. The Self, Primordial Nature, and the like should likewise be extensively refuted and set aside, each according to its own case, in exactly the same way as Īśvara. For this reason, there is definitely no dharma whatsoever produced by a single cause alone. How extraordinary it is that the world does not cultivate superior wisdom, remaining instead like foolish birds and beasts — this is truly something to be pitied. In each and every one of their many rebirths, sentient beings themselves individually perform their own karma, and themselves individually experience its ripening result and its agent-efficacy result — and yet they falsely imagine there to be some single cause such as Īśvara behind it all. Let us now set aside this refutation of wrong views, and turn instead to explaining the correct position.

It was said above that the remaining dharmas are produced by two conditions. Within this, how do the great elements and derived form, considered each in relation to itself and to the other, serve as causes for one another? Verse: the great elements, for one another, are two causes; for derived form, they are five kinds of cause; derived form, for derived form, is three kinds of cause; for the great elements, it is only one cause. Prose: as for the first statement, that the great elements are two causes for one another — this means that, considered in relation to one another, the great elements serve only in the sense of a co-existent cause and a homogeneous cause. The great elements can serve as five causes for derived form. What are the five? The generative cause, the support cause, the establishing cause, the sustaining cause, and the nurturing cause, each distinct. These five causes are simply distinctions drawn within the efficient cause. It is called the generative cause because derived form arises from the great elements. It is called the support cause because, once arisen, derived form continues to follow along with the great elements as they operate — comparable to relying upon a teacher and the like — since the great elements are able to sustain it in this way. It is called the establishing cause, comparable to a wall supporting a painting upon it. It is called the sustaining cause because it is a cause of derived form's uninterrupted continuity. It is called the nurturing cause because it is a cause of derived form's growth and increase. This then shows that the great elements constitute, with respect to derived form, the nature of a cause for arising, for change, for support, for abiding, and for growth. Derived form, considered in relation to other derived form, admits of three causes: namely, the co-existent cause, the homogeneous cause, and the ripening cause. As for the efficient cause, it operates everywhere without distinction, and so is not separately counted here. The co-existent cause refers to the two kinds of karma, bodily and vocal, that operate in accordance with mind — not to other kinds of derived form. The homogeneous cause refers to any earlier-arisen derived form being of the same kind as a later one. The ripening cause refers to bodily and vocal karma being able to bring about a ripened result such as the eye faculty and the like. Derived form, with respect to the great elements, serves as only one cause: namely, the ripening cause — since bodily and vocal karma are able to bring about the great elements themselves as their ripened result.

It was already stated above, in general terms, that an earlier mind or mental factor can serve as the immediately-antecedent condition for a later one — but it was not yet determined which mind, immediately followed, gives rise to how many minds, nor from how many minds a given mind arises. This should now be determined. Briefly stated, there are twelve minds. What are the twelve? Verse: the desire realm has four minds — wholesome, unwholesome, covered-neutral, and uncovered-neutral; the form and formless realms, each excepting the unwholesome, [have three]; the uncontaminated has two minds. Prose: in the desire realm there are four kinds of mind: wholesome, unwholesome, covered-neutral, and uncovered-neutral. The form and formless realms each have three kinds of mind: excepting the unwholesome, the rest are as already stated. These ten, taken together, are called the contaminated minds. As for the uncontaminated mind, there are only two kinds: the trainee's and the non-trainee's. Combined, these make twelve.

As for how these twelve minds give rise to one another in immediate succession, verse: the desire-realm wholesome mind gives rise to nine, and itself arises from eight; the defiled minds arise from ten, and give rise to four; the remaining uncovered-neutral mind arises from five, and gives rise to seven; the form-realm wholesome mind gives rise to eleven, and arises from nine; the covered-neutral mind arises from eight, and gives rise to six; the uncovered-neutral mind arises from three, and is able to give rise to six; the formless-realm wholesome mind gives rise to nine, and arises from six; the covered-neutral mind gives rise to, and arises from, seven each; the uncovered-neutral mind should be understood just as explained for the form realm; the trainee's mind arises from four and gives rise to five; the remaining non-trainee's mind arises from five and gives rise to four.

Prose: the desire-realm wholesome mind gives rise, in immediate succession, to nine minds — namely, the four minds of its own realm; two minds of the form realm, arising respectively, in order, as a wholesome mind at the time of entering meditative absorption and as a defiled mind at the stage of rebirth-continuity; and one mind of the formless realm, at the stage of rebirth-continuity. A desire-realm wholesome mind gives rise, in immediate succession, to that formless-realm defiled mind, but does not give rise to that formless-realm wholesome mind, since the latter is too remote. The formless realm is remote from the desire realm for four reasons: first, remote in basis; second, remote in mode of activity; third, remote in object; fourth, remote in antidote. And also the trainee's mind and the non-trainee's mind, namely at the time of entering direct contemplation of the truths. This same mind, in turn, arises in immediate succession from eight minds: namely, the four minds of its own realm; the two minds of the form realm, arising from that form-realm wholesome mind at the time of emerging from meditative absorption, and — when one is afflicted and oppressed by that form-realm defiled state of concentration — this desire-realm wholesome mind arising from that defiled mind, since one relies upon this lower wholesome mind precisely in order to guard against regressing further into that defilement; and also the trainee's mind and the non-trainee's mind, namely at the time of emerging from direct contemplation. "Defiled" here refers to the unwholesome mind and the covered-neutral mind. Each of these two arises, in immediate succession, from ten minds — namely, all twelve minds except the trainee's and the non-trainee's — since, at the stage of rebirth-continuity, minds belonging to any of the three realms can all give rise, in immediate succession, to a desire-realm defiled mind. This same mind, in immediate succession, can give rise to only four minds: namely, the four minds of its own realm — there being no principle by which it could give rise to any other. The remaining desire-realm mind is the uncovered-neutral mind. This mind arises, in immediate succession, from five minds: namely, the four minds of its own realm, and the form-realm wholesome mind — since the desire-realm transformation-mind arises from that form-realm wholesome mind. This same mind, in immediate succession, can give rise to seven minds: namely, the four minds of its own realm; the two minds of the form realm, wholesome and defiled — since the desire-realm transformation-mind can, in turn, give rise back to that wholesome mind, and, at the stage of rebirth-continuity, can give rise to that defiled mind; and one mind of the formless realm — since, at the stage of rebirth-continuity, this uncovered-neutral mind can give rise to that formless-realm defiled mind.

The form-realm wholesome mind gives rise, in immediate succession, to eleven minds — namely, all except the formless-realm uncovered-neutral mind. This same mind, in turn, arises in immediate succession from nine minds — namely, all except the desire realm's two defiled minds, and except the formless-realm uncovered-neutral mind. The covered-neutral mind arises, in immediate succession, from eight minds — excepting the desire realm's two defiled minds and the trainee's and non-trainee's minds. This same mind, in immediate succession, can give rise to six minds: namely, the three minds of its own realm, and the desire realm's wholesome, unwholesome, and covered-neutral minds. The uncovered-neutral mind arises, in immediate succession, from only three minds — namely, only those of its own realm; there being no principle by which it could arise from any other. This same mind, in immediate succession, can give rise to six minds: namely, the three minds of its own realm, together with the desire realm's two defiled minds and the formless realm's defiled mind.

The formless-realm wholesome mind gives rise, in immediate succession, to nine minds — namely, all except the desire-realm wholesome mind, and except the uncovered-neutral minds of both the desire realm and the form realm. This same mind, in turn, arises in immediate succession from six minds: namely, the three minds of its own realm; the form-realm wholesome mind; and the trainee's and non-trainee's minds. The covered-neutral mind, in immediate succession, can give rise to seven minds: namely, the three minds of its own realm; the form-realm wholesome mind; and the defiled minds of the desire realm and the form realm. This same mind likewise arises, in immediate succession, from seven minds — namely, all except the defiled minds of the desire realm and the form realm, and except the trainee's and non-trainee's minds. The uncovered-neutral mind, just as explained for the form realm, arises, in immediate succession, from three minds — namely, only the three of its own realm; there being no principle by which it could arise from any other. This same mind, in immediate succession, can give rise to six minds: namely, the three minds of its own realm, together with the defiled minds of the desire realm and the form realm.

The trainee's mind arises, in immediate succession, from four minds: namely, the trainee's mind itself, together with the wholesome minds of the three realms. This same mind, in immediate succession, can give rise to five minds: namely, these same four minds just mentioned, together with the non-trainee's mind. The remaining uncontaminated mind, the non-trainee's, arises, in immediate succession, from five minds: namely, the wholesome minds of the three realms, together with the trainee's mind and the non-trainee's mind itself. This same mind, in immediate succession, can give rise to four minds: namely, the wholesome minds of the three realms, together with the non-trainee's mind itself. With this, the mutual arising of the twelve minds in immediate succession has now been fully explained.

Having explained the mutual arising of the twelve minds, how, then, do these divide into twenty minds? Verse: the twelve become twenty, since the wholesome minds of the three realms each divide into the effortfully-acquired and the innately-acquired. The desire realm's uncovered-neutral mind divides into four: karmic-ripening, bodily deportment, skilled crafts, and the transformation-mind. The form realm excludes skilled crafts; the remaining count is as already stated. Prose: the wholesome mind of each of the three realms divides into two kinds, since it differs according to whether it is acquired through effortful practice or acquired innately. The desire realm's uncovered-neutral mind divides into four kinds: first, the karmic-ripening mind; second, the mind of bodily deportment; third, the mind of skilled crafts; fourth, the transformation-mind. The form realm's uncovered-neutral mind divides into three kinds, excluding skilled crafts, since the higher realm entirely lacks the various skilled crafts that require deliberate fabrication. In this way, the twelve become twenty minds: the wholesome minds divide into six, the uncovered-neutral minds divide into eight, and the formless realm has no mind of bodily deportment and the like — the remaining count being as already stated, thus totaling twenty. As for the three uncovered-neutral minds of bodily deportment and the rest: form, fragrance, flavor, and tangible objects serve as their object; the mind of skilled crafts also takes sound as its object. These three minds, in their essential nature, belong only to mental consciousness. But the effortful, executing stage of the mind of bodily deportment and the mind of skilled crafts also extends to four consciousnesses, or to five consciousnesses. There is a further view: the mental consciousness specifically induced by bodily deportment and skilled crafts is able to take the full range of all twelve sense-fields as its object.

As for how these twenty minds give rise to one another in immediate succession: let us first discuss the desire realm's eight kinds of mind. The effortfully-acquired wholesome mind gives rise, in immediate succession, to ten minds: namely, seven minds of its own realm, excepting the transformation-mind, together with the form realm's effortfully-acquired wholesome mind, and the trainee's and non-trainee's minds. This same mind, in turn, arises in immediate succession from eight minds: namely, four minds of its own realm — the two wholesome minds and the two defiled minds — together with two minds of the form realm, its effortfully-acquired wholesome mind and its covered-neutral mind, and the trainee's and non-trainee's minds. The innately-acquired wholesome mind gives rise, in immediate succession, to nine minds: namely, seven minds of its own realm, excepting the transformation-mind, together with the covered-neutral minds of the form realm and the formless realm. This same mind, in turn, arises in immediate succession from eleven minds: namely, seven minds of its own realm, excepting the transformation-mind, together with two minds of the form realm, its effortfully-acquired wholesome mind and its covered-neutral mind, and the trainee's and non-trainee's minds. The two defiled minds each give rise, in immediate succession, to seven minds: namely, seven minds of their own realm, excepting the transformation-mind. This same pair, in turn, arises in immediate succession from fourteen minds: namely, seven minds of their own realm, excepting the transformation-mind, together with four minds of the form realm, excepting its effortfully-acquired wholesome mind and its transformation-mind, and three minds of the formless realm, excepting its effortfully-acquired wholesome mind. The karmic-ripening mind and the mind of bodily deportment each give rise, in immediate succession, to eight minds: namely, six minds of their own realm, excepting the effortfully-acquired wholesome mind and the transformation-mind, together with the covered-neutral minds of the form realm and the formless realm. This same pair, in turn, arises in immediate succession from seven minds: namely, seven minds of their own realm, excepting the transformation-mind. The mind of skilled crafts gives rise, in immediate succession, to six minds: namely, six minds of its own realm, excepting the effortfully-acquired wholesome mind and the transformation-mind. This same mind, in turn, arises in immediate succession from seven minds: namely, seven minds of its own realm, excepting the transformation-mind. The transformation-mind gives rise, in immediate succession, to two minds: namely, one mind of its own realm, the transformation-mind itself, together with one mind of the form realm, its effortfully-acquired wholesome mind. This same mind likewise arises, in immediate succession, from these same two minds just mentioned.

Next, concerning the form realm's six kinds of mind: the effortfully-acquired wholesome mind gives rise, in immediate succession, to twelve minds — namely, all six minds of its own realm, together with three minds of the desire realm, its effortfully-acquired, innately-acquired, and transformation minds, one mind of the formless realm, its effortfully-acquired wholesome mind, and the trainee's and non-trainee's minds. This same mind, in turn, arises in immediate succession from ten minds: namely, four minds of its own realm, excepting the mind of bodily deportment and the karmic-ripening mind, together with two minds of the desire realm, its effortfully-acquired wholesome mind and its transformation-mind, two minds of the formless realm, its effortfully-acquired wholesome mind and its covered-neutral mind, and the trainee's and non-trainee's minds. The innately-acquired wholesome mind gives rise, in immediate succession, to eight minds: namely, five minds of its own realm, excepting the transformation-mind, together with the desire realm's two defiled minds, unwholesome and covered-neutral, and the formless realm's covered-neutral mind. This same mind, in turn, arises in immediate succession from five minds: namely, five minds of its own realm, excepting the transformation-mind. The covered-neutral mind gives rise, in immediate succession, to nine minds: namely, five minds of its own realm, excepting the transformation-mind, together with four minds of the desire realm, its two wholesome minds and its two defiled minds. This same mind, in turn, arises in immediate succession from eleven minds: namely, five minds of its own realm, excepting the transformation-mind, together with three minds of the desire realm — its innately-acquired wholesome mind, its mind of bodily deportment, and its karmic-ripening mind — and three minds of the formless realm, excepting its effortfully-acquired wholesome mind. The karmic-ripening mind and the mind of bodily deportment each give rise, in immediate succession, to seven minds: namely, four minds of their own realm, excepting the effortfully-acquired wholesome mind and the transformation-mind, together with the desire realm's two defiled minds, unwholesome and covered-neutral, and the formless realm's covered-neutral mind. This same pair, in turn, arises in immediate succession from five minds: namely, five minds of their own realm, excepting the transformation-mind. The transformation-mind gives rise, in immediate succession, to two minds: namely, two minds of its own realm, the effortfully-acquired wholesome mind and the transformation-mind itself. This same mind likewise arises, in immediate succession, from these same two minds of its own realm just mentioned.

Next, concerning the formless realm's four kinds of mind: the effortfully-acquired wholesome mind gives rise, in immediate succession, to seven minds: namely, all four minds of its own realm, together with the form realm's effortfully-acquired wholesome mind, and the trainee's and non-trainee's minds. This same mind, in turn, arises in immediate succession from six minds: namely, three minds of its own realm, excepting only the karmic-ripening mind, together with the form realm's effortfully-acquired wholesome mind, and the trainee's and non-trainee's minds. The innately-acquired wholesome mind gives rise, in immediate succession, to seven minds: namely, all four minds of its own realm, together with the form realm's covered-neutral mind, and the desire realm's two defiled minds, unwholesome and covered-neutral. This same mind, in turn, arises in immediate succession from four minds: namely, all four minds of its own realm. The covered-neutral mind gives rise, in immediate succession, to eight minds: namely, all four minds of its own realm, together with two minds of the form realm, its effortfully-acquired wholesome mind and its covered-neutral mind, and the desire realm's two defiled minds, unwholesome and covered-neutral. This same mind, in turn, arises in immediate succession from ten minds: namely, all four minds of its own realm, together with three minds of the form realm — its innately-acquired wholesome mind, its karmic-ripening mind, and its mind of bodily deportment — and three minds of the desire realm, named just as already explained for the form realm. The karmic-ripening mind gives rise, in immediate succession, to six minds: namely, three minds of its own realm, excepting the effortfully-acquired wholesome mind, together with the form realm's covered-neutral mind, and the desire realm's two defiled minds, unwholesome and covered-neutral. This same mind, in turn, arises in immediate succession from four minds: namely, all four minds of its own realm. Next, concerning the two uncontaminated minds: the trainee's mind gives rise, in immediate succession, to six minds: namely, the effortfully-acquired wholesome minds common to all three realms, together with the desire realm's innately-acquired wholesome mind, and the trainee's and non-trainee's minds. This same mind, in turn, arises in immediate succession from four minds: namely, the three effortfully-acquired wholesome minds of the three realms, together with the trainee's mind itself. The non-trainee's mind gives rise, in immediate succession, to five minds: namely, the same six minds just said to be produced by the trainee's mind, excepting the trainee's mind itself. This same mind, in turn, arises in immediate succession from five minds: namely, the three effortfully-acquired wholesome minds of the three realms, together with the trainee's and non-trainee's minds.

There is a further question: the effortfully-acquired wholesome mind can, in immediate succession, give rise to the karmic-ripening, craft, and deportment minds, yet these cannot, in immediate succession, give rise to the effortfully-acquired wholesome mind — why is this? Because these are of weaker power, not being induced through the exertion of deliberate effort. Since one delights in exerting deliberate effort in order to bring about the operation of the crafts and deportment minds, these cannot favorably give rise, in return, to the effortfully-acquired wholesome mind; but since the mind's own emerging into this transition does not itself operate by way of such exertion, the effortfully-acquired mind is able, in immediate succession, to give rise to those other minds. If that is so, then a defiled mind, too, should not be able to give rise, in immediate succession, to the effortfully-acquired wholesome mind, since these likewise are not favorably disposed toward one another. Although this is so, out of weariness toward the manifest activity of the afflictions, and out of a wish to understand them, one can indeed give rise to the effortfully-acquired mind in just this way; and the desire realm's innately-acquired mind can likewise arise immediately following defilement, since it is sharp and keen. Might the trainee's mind, the non-trainee's mind, and the form realm's effortfully-acquired mind arise, in immediate succession, from that same desire-realm innately-acquired mind? No — since these are not induced through the exertion of effort in the relevant sense, this mind cannot give rise to those minds. Moreover, since the desire realm's innately-acquired mind is sharp and keen, it can arise, in immediate succession, from the form realm's defiled mind; but since the form realm's innately-acquired mind is not equally sharp and keen, it does not arise, in immediate succession, from the formless realm's defiled mind.

Mental application is of three kinds. First, the mental application attending to a particular characteristic — meaning, for instance, contemplating form's characteristic of resistant obstruction, up through contemplating consciousness's characteristic of discernment, and all such attention associated with this kind of contemplation. Second, the mental application attending to a shared characteristic — meaning the attention associated with contemplating the sixteen aspects of the four noble truths. Third, the mental application of resolute understanding — meaning the attention associated with contemplating the impure, the four immeasurables, the liberation associated with form, the bases of mastery, the totality-bases, and all such contemplations. All three kinds of mental application, in immediate succession, can bring the noble path into present manifestation, and the noble path, in immediate succession, is likewise able to give rise fully to all three kinds. If this is asserted, it accords with the further statement that the contemplation of the impure operates together with the cultivation of the mindfulness limb of enlightenment, and the rest. There is a further view: the noble path arises, in immediate succession, only from the mental application attending to a shared characteristic, though the noble path, in immediate succession, can generally give rise to all three kinds; one must first cultivate the contemplation of the impure and thereby subdue the mind, and only then is one able to bring about the mental application attending to a shared characteristic, from which the noble path arises in immediate succession. It is on the basis of this transmitted, hidden intent that it is said the contemplation of the impure operates together with the cultivation of the mindfulness limb of enlightenment. There is yet a further view: the noble path arises, in immediate succession, only from the mental application attending to a shared characteristic, and the noble path, in immediate succession, is likewise able to give rise only to the mental application attending to a shared characteristic.

If that is so, then, for one who relies on the preparatory stage of concentration, or one of the other two among the first three levels, to enter correct assurance apart from birth, the noble path can, in immediate succession, give rise to a desire-realm shared-characteristic mental application. But for one who relies on the second, third, or fourth dhyāna to enter correct assurance apart from birth, what mental application does the noble path give rise to in immediate succession? It cannot give rise to a desire-realm shared-characteristic mental application, since this would be too remote. Nor is there, within that very level, any previously-attained shared-characteristic mental application distinct from the previously-attained aids to penetration. And it is not the case that a noble one's aids to penetration can manifest a second time, since one who has already attained the result cannot generate the path of preparatory effort once again. Suppose, then, one holds that there is a distinct shared-characteristic mental application, cultivated at the very same time as the aids to penetration, belonging to that same category precisely because it is bound up with them — as when one contemplates all conditioned formations as impermanent, or contemplates all dharmas as without self and nirvāṇa as still and quiescent — such that the noble path, in immediate succession, draws this into present manifestation. The Vaibhāṣika masters do not accept this position, since it contradicts correct principle. For one who relies on the preparatory stage of concentration to attain the fruit of arhatship, the mind that emerges from meditative absorption afterward belongs either to that very level, or to the desire realm. For one who relies on the sphere of nothing-at-all to attain the fruit of arhatship, the mind that emerges from absorption afterward belongs either to that very level, or to the Peak of Existence. For one who relies on any other level to attain the fruit of arhatship, the mind that emerges from absorption afterward belongs only to that same level, never to any other.

In the desire realm, there are three kinds of mental application: first, that accomplished through hearing; second, that accomplished through reflection; third, the innately-acquired. The form realm likewise has three kinds: first, that accomplished through hearing; second, that accomplished through cultivation; third, the innately-acquired. It lacks that accomplished through reflection, since, the moment one raises the mind to reflect, one immediately enters meditative absorption there. The formless realm has only two kinds: first, that accomplished through cultivation; second, the innately-acquired. Among these, five kinds of mental application can, in immediate succession, bring the noble path into present manifestation — excepting the innately-acquired, since the noble path is bound up specifically with a mind of effortful practice. The noble path, in immediate succession, can nevertheless give rise to the innately-acquired mental application of the desire realm, since it is sharp and keen.

Among the twelve minds discussed above, when a given mind currently manifests, how many minds are thereby obtained? Verse: among the three realms' defiled minds, six, six, and two respectively are obtained; the form-realm wholesome mind obtains three, the trainee's mind obtains four; for the rest, only itself is obtained. Prose: at the stage when a desire-realm defiled mind currently manifests, one newly obtains, within the twelve minds, six minds — since these were not previously possessed but are now newly possessed. Through doubt continuing on toward the reconnection with wholesome roots, and through falling back from a realm, the desire-realm wholesome mind is, at that time, said to be obtained. Through the arising of affliction causing regression, and through falling back from a realm, one obtains two minds of the desire realm, the unwholesome and the covered-neutral, and also obtains one covered-neutral mind of the form realm. Through the arising of affliction causing regression, one obtains one covered-neutral mind of the formless realm, and obtains the trainee's mind. Hence it is called obtaining six. At the stage when a form-realm defiled mind currently manifests, one likewise obtains six minds within the twelve. Through falling back from a realm, one obtains one uncovered-neutral mind of the desire realm, and three minds of the form realm — the form-realm defiled mind itself being obtained through this same regression as well. Through the arising of affliction causing regression, one obtains one covered-neutral mind of the formless realm, and obtains the trainee's mind. Hence it is called obtaining six. At the stage when a formless-realm defiled mind currently manifests, one obtains, within the twelve minds, only two: through the arising of affliction causing regression, one obtains that very defiled mind itself, and obtains the trainee's mind. Hence it is called obtaining two. At the stage when a form-realm wholesome mind currently manifests, one obtains, within the twelve minds, three: namely, that wholesome mind itself, together with the uncovered-neutral minds of the desire realm and the form realm, through advancing upward. If a trainee's mind currently manifests, one obtains, within the twelve minds, four: namely, the trainee's mind itself, together with the uncovered-neutral minds of the desire realm and the form realm, and the formless realm's wholesome mind — through first realizing entry into correct assurance apart from birth, and through the noble path becoming free of the defilements of the desire and form realms. As for the rest — the remaining minds beyond the defiled and so on already discussed — their stage of current manifestation has not been separately explained as to how many minds are obtained; it should be understood that, at the stage such minds currently manifest, only that mind itself is obtained.

There is a further view that summarizes this differently. Verse: the wise say that, when a defiled mind currently manifests, nine are obtained; when a wholesome mind manifests, six are obtained; for a neutral mind, only a neutral mind is obtained. But with respect to a wholesome mind, it should rather be said that seven are obtained: that is, when, through correct view, one reconnects with wholesome roots, the stage at which the desire-realm wholesome mind arises is called "obtaining." At the final stage of becoming free from the desire realm's defilements, one suddenly obtains the desire and form realms' uncovered-neutral minds. When one attains the form or formless realm's concentration, those two realms' wholesome minds are said to be obtained. At the first entry into the stage apart from birth, and at the realization of arhatship, the trainee's mind and the non-trainee's mind, respectively, are said to be obtained. For the rest, one should understand their characteristics by analogy with the explanations already given above. In order to gather up the point above, a further verse is stated: through taking rebirth, entering concentration, becoming free from defilement, or regressing, and at the stage of reconnecting with wholesome roots, a mind is obtained — since it was not previously already accomplished.