Same Realm, Different Realm
Fascicle 72 continues the Ten Gates Nyāsa's opening chapter on the eighteen elements: citta, manas, and vijñāna distinguished by name, time, and function, then an exhaustive technical ledger of whether a faculty, its object, and the resulting consciousness must all share one realm — worked through eye and color, the body, nose, tongue, touch, and finally mind across every dhyāna, the fourteen transformation-minds, and death and rebirth itself. This page carries Ru-Yi's complete translation.
Translation Method
The Chinese source is Xuánzàng's seventh-century translation of the Abhidharma-mahāvibhāṣā-śāstra (阿毘達磨大毘婆沙論), preserved in the Taishō canon (T1545, vol. 27) via the CBETA digital edition — public domain text, translated directly from the Chinese. The English wording throughout is Ru-Yi's own, and the reading notes are original, grounded in standard Sarvāstivāda scholarship rather than a specific named commentator's lecture transcript.
Fascicle 72 continues the Ten Gates Nyāsa (結蘊第二中十門納息第四之二), still within its opening chapter on the eighteen elements. Much of this fascicle consists of an exhaustive, highly repetitive technical enumeration — the treatise's own preferred method for proving a general principle by working through every one of its possible combinations rather than merely asserting it. Terms established in earlier fascicles recur here and are not re-explained at each occurrence.
Classical text is set in the left-hand column below, our English in the right.
1. Mind-Consciousness Defined, and Citta, Manas, Vijñāna: Same Word Three Times, or Three Genuine Distinctions?
Opening part two of the Ten Gates Nyāsa, the treatise defines mind-consciousness exactly as it defined eye-consciousness, then explains why the six consciousness-elements alone receive no separate counterpart-class treatment — they are defined by their own arising and function, and are, in any case, already gathered within the mind-element's own broader treatment. The treatise then turns to whether citta, manas, and vijñāna name three genuinely different things or merely one thing three times over, illustrated by fire's own ten names or Śakra's own ten epithets, before offering a rich alternative: the three do differ, by name, by time (past named manas, future named citta, present named vijñāna), by classificatory home, by root meaning, and above all by function — citta traveling far, manas leading the way, vijñāna sustaining rebirth's own continuity, each illustrated by its own verse.
結蘊第二中十門納息第四之二問意識界云何。答意及法為緣所生意識是名意識界。此中問答分別如眼識界應知。問何緣六識界不說彼同分。答應說而不說者。當知此義有餘。復次六識界是生所顯。依生建立彼同分心。是不生故唯說同分。復次六識界是用所顯。依用建立彼同分心。無作用故唯說同分。復次六識界皆是意界攝。已說意界有彼同分。應知即已說六識界。故不復說。問若爾。不應立六識界。此六即是意界攝故。答雖即意界而為建立。根境識三各有六故復別說有六識差別問諸契經中說心意識。如是三種差別云何。或有說者。無有差別。心即是意意即是識。此三聲別義無異故。如火。名火亦名焰頂。亦名熾然。
Continuing the Fetters Aggregate within the Ten Gates Nyāsa, part two. One asks: what is the mind-consciousness-element? The answer: mind-consciousness, arising conditioned by mind and by dharma, is named the mind-consciousness-element. The questions and answers analyzing this here should be understood exactly as with the eye-consciousness-element. One asks: for what reason do the six consciousness-elements not speak of any counterpart-class at all? The answer: that this ought to be stated, yet is not stated, should be understood to carry a further meaning here. Further, the six consciousness-elements are manifest precisely through their own arising — a mind established with reference to arising has no counterpart-class established for it, since only what has actually arisen is spoken of as a same-class instance. Further, the six consciousness-elements are manifest precisely through their own function — a mind established with reference to function has no counterpart-class established for it, since whatever lacks this function is spoken of only as a same-class instance. Further, the six consciousness-elements are, in every case, gathered within the mind-element — it has already been stated that the mind-element possesses its own counterpart-class, and this should be understood as already having stated the same for the six consciousness-elements as well, and it is for this reason that this is not stated again. One asks: granting this, the six consciousness-elements ought not to be established as separate elements at all, since these six are themselves already gathered within the mind-element. The answer: although they are indeed gathered within the mind-element, they are nonetheless established as separate, since faculty, object, and consciousness each number six respectively, and it is for this reason that the distinction of the six consciousnesses is further separately stated. One asks: within the various scriptures, citta, manas, and vijñāna are spoken of — what distinction is there among these three? There are those who say: there is, in fact, no distinction at all — citta is precisely manas, and manas is precisely vijñāna, these three terms differing only in sound, never in meaning, exactly as fire is named fire, and is likewise named flame-crest, and is likewise named the blazing one,
亦名生明。亦名受祀。亦名能熟。亦名黑路。亦名鑽息。亦名烟幢。亦名金相。如是一火有十種名。聲雖有異而體無別。如天帝釋亦名鑠羯羅。亦名補爛達羅。亦名莫伽梵。亦名婆颯縛。亦名憍尸迦。亦名設芝夫。亦名印達羅。亦名千眼。亦名三十三天尊。如是一主有十種名。聲雖有異而體無別。如對法中說受名受。亦名等受。亦名別受。亦名覺受。亦名受趣。如是一受有五種名。聲雖有異而體無別。故契經說心意識三。聲雖有異而無差別。復有說者。
and is likewise named the light-bringer, and is likewise named the receiver of offerings, and is likewise named the ripener, and is likewise named the dark-pathed one, and is likewise named the drill-quencher, and is likewise named the smoke-bannered one, and is likewise named the gold-hued one — this one single fire thus bearing ten distinct names, the sound differing while the substance remains undifferentiated. Exactly as Śakra, Lord of the Gods, is likewise named Śakra-of-the-hundred-sacrifices, and is likewise named Puraṃdara, and is likewise named Maghavan, and is likewise named Vāsava, and is likewise named Kauśika, and is likewise named Śacīpati, and is likewise named Indra, and is likewise named the thousand-eyed one, and is likewise named the honored one of the Thirty-Three Gods — this one single lord thus bearing ten distinct names, the sound differing while the substance remains undifferentiated. Exactly as, within the Abhidharma, sensation is named sensation, and is likewise named equal-sensation, and is likewise named differentiated-sensation, and is likewise named felt-sensation, and is likewise named the destiny of sensation — this one single sensation thus bearing five distinct names, the sound differing while the substance remains undifferentiated — and it is for this reason that the scripture, in speaking of citta, manas, and vijñāna, speaks of a difference in sound alone, never a genuine distinction. There are, further, those who say:
心意識三亦有差別。謂名即差別。名心名意名識異故。復次世亦差別。謂過去名意。未來名心。現在名識故。復次施設亦有差別。謂界中施設心。處中施設意。蘊中施設識故。復次義亦有差別。謂心是種族義。意是生門義。識是積聚義。復次業亦有差別。謂遠行是心業。如有頌曰。
citta, manas, and vijñāna do indeed bear a genuine distinction among them — that is, they differ in name, the very terms citta, manas, and vijñāna themselves differing. Further, they differ in time — the past is named manas; the future is named citta; the present is named vijñāna. Further, they differ in classificatory designation — citta is designated within the elements; manas is designated within the sense-fields; vijñāna is designated within the aggregates. Further, they differ in meaning — citta bears the meaning of lineage and clan; manas bears the meaning of a gate of birth; vijñāna bears the meaning of accumulation. Further, they differ in their own function — traveling far is the very function of citta, as a verse states:
能遠行獨行 無身寐於窟調伏此心者 解脫大怖畏前行是意業。如有頌曰。
'Capable of traveling far, journeying alone, without any body, dwelling within a cave — whoever subdues this very mind is freed from every great terror.' Leading the way is the very function of manas, as a verse states:
諸法意前行 意尊意所引意染淨言作 苦樂如影隨續生是識業。如契經說。入母胎時識若無者。羯剌藍等不得成就。
'Every dharma is led by manas, manas its own sovereign, manas its own guide — manas speaks and acts, whether defiled or pure, and suffering and happiness follow it exactly as a shadow follows.' Sustaining the continuity of rebirth is the very function of vijñāna, as the scripture states: were consciousness not present at the moment of entering a mother's womb, the very kalala-stage and the rest could never be achieved,
故知續生是識業用。復次彩畫是心業。如契經說。苾芻當知。諸傍生趣由心彩畫。有種種色。歸趣是意業。如契經說。苾芻當知。如是五根各別所行各別境界。意根總領受彼所行境界。意歸趣彼作諸事業。了別是識業。如契經說。苾芻當知。識能了別種種境事。復次滋長是心業。思量是意業。分別是識業。脇尊者言。滋長分割是心業。思量思惟是意業。分別解了是識業。應知此中滋長者是有漏心。分割者是無漏心。思量者是有漏意。思惟者是無漏意。分別者是有漏識。解了者是無漏識。心意識三是謂差別。
and it is thereby known that sustaining the continuity of rebirth is precisely the very function of vijñāna. Further, painting in color is the very function of citta, as the scripture states: monks, you should know, it is by the mind's own painting in color that the destinies of animals possess every kind of varied hue. Turning toward and proceeding is the very function of manas, as the scripture states: monks, you should know, these five faculties each possess their own distinct sphere of activity, their own distinct object, while the mind-faculty comprehensively receives whatever sphere of activity they range over, manas turning toward it and thereby undertaking every kind of activity. Discerning is the very function of vijñāna, as the scripture states: monks, you should know, consciousness is capable of discerning every kind of object and circumstance. Further, nourishing and growing is the very function of citta; pondering is the very function of manas; discriminating is the very function of vijñāna. The Venerable Pārśva says: nourishing-and-growing and dividing-apart are the very function of citta; pondering and reflecting are the very function of manas; discriminating and understanding are the very function of vijñāna — and it should be understood that, here, the nourisher-and-grower is the contaminated mind, while the divider-apart is the undefiled mind; the ponderer is the contaminated manas, while the reflector is the undefiled manas; the discriminator is the contaminated vijñāna, while the understander is the undefiled vijñāna. Such, then, is the distinction among citta, manas, and vijñāna.
That citta, manas, and vijñāna can be honestly described both as mere synonyms and as three functionally distinct aspects of one mental process is not really a contradiction this treatise needs to resolve: a single fire genuinely does bear ten names without becoming ten fires, and the deeper account of function — traveling, leading, sustaining rebirth — simply describes three real capacities of that same single mental continuum, differently emphasized depending on which capacity a given passage of scripture happens to be pointing at.
2. Eye, Color, and Eye-Consciousness: Must They Share the Same Realm?
The treatise asks whether the eye, the color it sees, and the eye-consciousness thereby generated must all belong to one and the same realm, answering that they may be either same-realm-bound, when a being's own eye and its object share his own present realm, or different-realm-bound, when a lower-realm being uses a borrowed, higher-realm eye to see a lower-realm color — in which case the resulting eye-consciousness always settles at the first dhyāna, however much higher the borrowed eye's own level may be. A worked example running through every combination of desire-realm and first-through-fourth-dhyāna eyes and colors shows that eye and color may each independently range across every level, yet the consciousness they jointly produce is never anything but first-dhyāna.
問眼色眼識界。為必同繫。為亦有異繫耶。答如是三種或有同繫或有異繫。云何同繫。謂生欲界以欲界眼見欲界色時。彼欲界眼欲界色生欲界眼識。即彼以初靜慮眼見初靜慮色時。彼初靜慮眼初靜慮色生初靜慮眼識。若生初靜慮以初靜慮眼見初靜慮色時。彼初靜慮眼初靜慮色生初靜慮眼識。是名同繫云何異繫。謂生欲界以初靜慮眼見欲界色時。彼初靜慮眼欲界色生初靜慮眼識。即彼以第二靜慮眼見欲界色時。彼第二靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼第二靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼第二靜慮眼第二靜慮色生初靜慮眼識。即彼以第三靜慮眼見欲界色時。彼第三靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼第三靜慮眼初靜慮色生。初靜慮眼識。見第二靜慮色時。彼第三靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼第三靜慮眼第三靜慮色生初靜慮眼識。即彼以第四靜慮眼見欲界色時。彼第四靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼第四靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼第四靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼第四靜慮眼第三靜慮色生初靜慮眼識。見第四靜慮色時。彼第四靜慮眼。第四靜慮色。生初靜慮眼識。若生初靜慮。以初靜慮眼見欲界色時。彼初靜慮眼。欲界色生初靜慮眼識。所餘廣說如生欲界。若生第二第三第四靜慮。廣說隨相應知。
One asks: must the eye-element, the color-element, and the eye-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these three may be either same-realm-bound or different-realm-bound. What is meant by same-realm-bound? That is, one born in the desire realm who, with a desire-realm eye, sees a desire-realm color, has that desire-realm eye and desire-realm color generate a desire-realm eye-consciousness; and that very same person who, with a first-dhyāna eye, sees a first-dhyāna color, has that first-dhyāna eye and first-dhyāna color generate a first-dhyāna eye-consciousness; and one born in the first dhyāna who, with a first-dhyāna eye, sees a first-dhyāna color, has that first-dhyāna eye and first-dhyāna color generate a first-dhyāna eye-consciousness — this is named same-realm-bound. What is meant by different-realm-bound? That is, one born in the desire realm who, with a first-dhyāna eye, sees a desire-realm color, has that first-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; and that very same person who, with a second-dhyāna eye, sees a desire-realm color, has that second-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that second-dhyāna eye and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that second-dhyāna eye and second-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a third-dhyāna eye, sees a desire-realm color, has that third-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that third-dhyāna eye and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that third-dhyāna eye and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that third-dhyāna eye and third-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a fourth-dhyāna eye, sees a desire-realm color, has that fourth-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that fourth-dhyāna eye and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that fourth-dhyāna eye and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that fourth-dhyāna eye and third-dhyāna color generate a first-dhyāna eye-consciousness; seeing a fourth-dhyāna color, has that fourth-dhyāna eye and fourth-dhyāna color generate a first-dhyāna eye-consciousness. And one born in the first dhyāna who, with a first-dhyāna eye, sees a desire-realm color, has that first-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness — every remaining case being stated at full length exactly as for one born in the desire realm. For one born in the second, third, or fourth dhyāna, the corresponding pattern should likewise be understood at full length.
頗有異繫眼異繫色。生異繫眼識耶答有。謂以第二靜慮眼見欲界色時。彼第二靜慮眼欲界色生初靜慮眼識。以第三靜慮眼見欲界色時。彼第三靜慮眼欲界色生初靜慮眼識。見第二靜慮色時。彼第三靜慮眼第二靜慮色生初靜慮眼識。以第四靜慮眼見欲界色時。彼第四靜慮眼欲界色生初靜慮眼識。見第二靜慮色時。彼第四靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼第四靜慮眼第三靜慮色生初靜慮眼識。如是三種各異地繫。是謂眼色識同繫異繫義。問身眼色眼識界為必同繫。為亦有異繫耶。答如是四種或有同繫或有異繫。云何同繫。謂生欲界以欲界眼見欲界色時。彼欲界身欲界眼欲界色生欲界眼識。若生初靜慮以初靜慮眼見初靜慮色時。彼初靜慮身初靜慮眼初靜慮色生初靜慮眼識。是謂同繫。云何異繫。謂生欲界以初靜慮眼見欲界色時。彼欲界身初靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼欲界身初靜慮眼初靜慮色生初靜慮眼識。即彼以第二靜慮眼見欲界色時。彼欲界身第二靜慮眼欲界色生。初靜慮眼識。見初靜慮色時。彼欲界身第二靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼欲界身第二靜慮眼第二靜慮色生初靜慮眼識。即彼以第三靜慮眼見欲界色時。彼欲界身第三靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼欲界身第三靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼欲界身第三靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼欲界身第三靜慮眼第三靜慮色生初靜慮眼識。即彼以第四靜慮眼見欲界色時。彼欲界身第四靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼欲界身第四靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼欲界身第四靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時彼欲界身第四靜慮眼第三靜慮色生初靜慮眼識。見第四靜慮色時。彼欲界身第四靜慮眼第四靜慮色生初靜慮眼識。若生初靜慮。以初靜慮眼見欲界色時。彼初靜慮身初靜慮眼欲界色生初靜慮眼識。即彼以第二靜慮眼見欲界色時。彼初靜慮身第二靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼初靜慮身第二靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼初靜慮身第二靜慮眼第二靜慮色生初靜慮眼識。即彼以第三靜慮眼見欲界色時。彼初靜慮身第三靜慮眼欲界色生初靜慮眼識。見初靜慮色時。
One asks: is there a case of a different-realm-bound eye and a different-realm-bound color generating a different-realm-bound eye-consciousness? The answer: there is — that is, with a second-dhyāna eye seeing a desire-realm color, that second-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; with a third-dhyāna eye seeing a desire-realm color, that third-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, that third-dhyāna eye and second-dhyāna color generate a first-dhyāna eye-consciousness; with a fourth-dhyāna eye seeing a desire-realm color, that fourth-dhyāna eye and desire-realm color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, that fourth-dhyāna eye and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, that fourth-dhyāna eye and third-dhyāna color generate a first-dhyāna eye-consciousness — these three thus each belonging to a distinct realm. Such, then, is the meaning of same-realm-bound and different-realm-bound with respect to the eye, color, and eye-consciousness elements. One asks: must the body-element, the eye-element, the color-element, and the eye-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these four may be either same-realm-bound or different-realm-bound. What is meant by same-realm-bound? That is, one born in the desire realm who, with a desire-realm eye, sees a desire-realm color, has that desire-realm body, desire-realm eye, and desire-realm color generate a desire-realm eye-consciousness; and one born in the first dhyāna who, with a first-dhyāna eye, sees a first-dhyāna color, has that first-dhyāna body, first-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness — this is named same-realm-bound. What is meant by different-realm-bound? That is, one born in the desire realm who, with a first-dhyāna eye, sees a desire-realm color, has that desire-realm body, first-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that desire-realm body, first-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a second-dhyāna eye, sees a desire-realm color, has that desire-realm body, second-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that desire-realm body, second-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that desire-realm body, second-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a third-dhyāna eye, sees a desire-realm color, has that desire-realm body, third-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that desire-realm body, third-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that desire-realm body, third-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that desire-realm body, third-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a fourth-dhyāna eye, sees a desire-realm color, has that desire-realm body, fourth-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness; seeing a fourth-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and fourth-dhyāna color generate a first-dhyāna eye-consciousness. And one born in the first dhyāna who, with a first-dhyāna eye, sees a desire-realm color, has that first-dhyāna body, first-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; and that very same person who, with a second-dhyāna eye, sees a desire-realm color, has that first-dhyāna body, second-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that first-dhyāna body, second-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that first-dhyāna body, second-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a third-dhyāna eye, sees a desire-realm color, has that first-dhyāna body, third-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color,
彼欲界身第三靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼初靜慮身第三靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。
has that desire-realm body, third-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that first-dhyāna body, third-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color,
That the resulting eye-consciousness is always pinned to the first dhyāna, no matter how much higher the borrowed eye or the seen color may range, reveals an asymmetry worth noticing: a higher-realm faculty can indeed extend its own reach downward to perceive a lower object, but the consciousness this perception generates is capped by something other than either faculty or object alone — a structural ceiling this exhaustive enumeration is built specifically to make impossible to miss.
3. Continuing the Ledger: Body, Eye, and Color Across Four Elements
Adding the body itself as a fourth element to be tracked alongside eye, color, and eye-consciousness, the same exhaustive method runs through every combination once more, confirming that a being's own body, its borrowed eye, and the color it beholds can each independently range across four full levels of realm-binding, while the eye-consciousness they jointly produce remains fixed at the first dhyāna throughout — the most extreme case being a desire-realm body, using a third- or fourth-dhyāna eye, to see a second- or third-dhyāna color, and still only ever generating a first-dhyāna consciousness.
彼初靜慮身第三靜慮眼第三靜慮色生初靜慮眼識。即彼以第四靜慮眼見欲界色時。彼初靜慮身第四靜慮眼欲界色生初靜慮眼識。見初靜慮色時。彼初靜慮身第四靜慮眼初靜慮色生初靜慮眼識。見第二靜慮色時。彼初靜慮身第四靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼初靜慮身第四靜慮眼第三靜慮色生初靜慮眼識。見第四靜慮色時。彼初靜慮身第四靜慮眼第四靜慮色生初靜慮眼識。
has that first-dhyāna body, third-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a fourth-dhyāna eye, sees a desire-realm color, has that first-dhyāna body, fourth-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a first-dhyāna color, has that first-dhyāna body, fourth-dhyāna eye, and first-dhyāna color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that first-dhyāna body, fourth-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that first-dhyāna body, fourth-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness; seeing a fourth-dhyāna color, has that first-dhyāna body, fourth-dhyāna eye, and fourth-dhyāna color generate a first-dhyāna eye-consciousness.
如生初靜慮。生第二第三第四靜慮。廣說隨相應知。有差別者。若生第二靜慮應一切時說第二靜慮身。若生第三靜慮應一切時說第三靜慮身。若生第四靜慮應一切時說第四靜慮身。
Exactly as for one born in the first dhyāna, so too for one born in the second, third, or fourth dhyāna, the corresponding pattern should be stated at full length, with this one difference: for one born in the second dhyāna, the second-dhyāna body should be named throughout at every instance; for one born in the third dhyāna, the third-dhyāna body should be named throughout at every instance; for one born in the fourth dhyāna, the fourth-dhyāna body should be named throughout at every instance.
頗有異繫身異繫眼異繫色生異繫眼識耶。答有。謂生欲界以第三靜慮眼見第二靜慮色時。彼欲界身第三靜慮眼第二靜慮色生初靜慮眼識。即彼以第四靜慮眼見第二靜慮色時。彼欲界身第四靜慮眼第二靜慮色生初靜慮眼識。見第三靜慮色時。彼欲界身第四靜慮眼第三靜慮色生初靜慮眼識。若生第二靜慮。以第三靜慮眼見欲界色時。
One asks: is there a case of a different-realm-bound body, a different-realm-bound eye, and a different-realm-bound color generating a different-realm-bound eye-consciousness? The answer: there is — that is, one born in the desire realm who, with a third-dhyāna eye, sees a second-dhyāna color, has that desire-realm body, third-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; and that very same person who, with a fourth-dhyāna eye, sees a second-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that desire-realm body, fourth-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness. And one born in the second dhyāna who, with a third-dhyāna eye, sees a desire-realm color,
彼第二靜慮身第三靜慮眼欲界色生初靜慮眼識。即彼以第四靜慮眼見欲界色時。彼第二靜慮身第四靜慮眼欲界色生初靜慮眼識。見第三靜慮色時。彼第二靜慮身第四靜慮眼第三靜慮色生初靜慮眼識。
has that second-dhyāna body, third-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; and that very same person who, with a fourth-dhyāna eye, sees a desire-realm color, has that second-dhyāna body, fourth-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a third-dhyāna color, has that second-dhyāna body, fourth-dhyāna eye, and third-dhyāna color generate a first-dhyāna eye-consciousness.
若生第三靜慮以第四靜慮眼見欲界色時。彼第三靜慮身第四靜慮眼欲界色生初靜慮眼識。見第二靜慮色時。彼第三靜慮身第四靜慮眼第二靜慮色生初靜慮眼識。如是四種各異地繫。是謂身眼色識同繫異繫義。如說眼界色界眼識界及與身同繫異繫。如是耳界聲界耳識界及與身同繫異繫廣說隨相應知。
And one born in the third dhyāna who, with a fourth-dhyāna eye, sees a desire-realm color, has that third-dhyāna body, fourth-dhyāna eye, and desire-realm color generate a first-dhyāna eye-consciousness; seeing a second-dhyāna color, has that third-dhyāna body, fourth-dhyāna eye, and second-dhyāna color generate a first-dhyāna eye-consciousness. These four thus each belonging to a distinct realm. Such, then, is the meaning of same-realm-bound and different-realm-bound with respect to the body, eye, color, and eye-consciousness elements. Exactly as stated for the eye-element, the color-element, the eye-consciousness-element, and their relation to the body's own realm-binding, so too should the ear-element, the sound-element, the ear-consciousness-element, and their relation to the body's own realm-binding be stated, at full length, in exactly the corresponding manner.
Running the very same four-way independence to its most extreme case — body, eye, and color each anchored in a different one of four distinct realms simultaneously — is this treatise's characteristic way of proving a general principle beyond any reasonable doubt: rather than asserting that up to four elements can vary independently, it simply constructs the single most extreme instance where every one of them actually does, and lets that worked example stand as its own proof.
4. Nose, Tongue, and Body: Simpler Cases
Nose and smell admit of no cross-realm mixing whatsoever — a desire-realm nose and a desire-realm smell alone can ever generate a desire-realm nose-consciousness, since no smell-conditioned nose-consciousness belonging to any other realm exists at all, and the very same holds, without further argument, for taste and for touch's own dedicated organs. Touch and the body itself present a distinctive middle case: same-realm and different-realm binding both occur, exactly as with the eye, yet touch admits of no case at all where faculty and object belong to differing grounds from one another, since consciousness arises only when the two make genuine physical contact, and coarseness of faculty must always match coarseness of object.
問鼻香鼻識界。為必同繫。為亦有異繫耶。答如是三種唯有同繫。
One asks: must the nose-element, the smell-element, and the nose-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these three admit only of same-realm-binding,
謂欲界鼻欲界香生欲界鼻識。雖有餘繫鼻而無香鼻識。故此不說。
that is, a desire-realm nose and a desire-realm smell generate a desire-realm nose-consciousness — although there does exist a nose bound to some other realm, there exists no smell-conditioned nose-consciousness belonging to any other realm at all, and it is for this reason that this case is not spoken of here.
問身鼻香鼻識界為必同繫。為亦有異繫耶。答如是四種唯有同繫。
One asks: must the body-element, the nose-element, the smell-element, and the nose-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these four admit only of same-realm-binding,
謂欲界身欲界鼻欲界香生欲界鼻識。雖有餘繫身及鼻界而無香鼻識故此不說。如鼻界香界鼻識界及與身唯同繫。如是舌界味界舌識界及與身唯有同繫。廣說隨相應知。
that is, a desire-realm body, a desire-realm nose, and a desire-realm smell generate a desire-realm nose-consciousness — although there does exist a body and a nose-element bound to some other realm, there exists no smell-conditioned nose-consciousness belonging to any other realm at all, and it is for this reason that this case is not spoken of here. Exactly as the nose-element, the smell-element, the nose-consciousness-element, and their relation to the body admit only of same-realm-binding, so too do the tongue-element, the taste-element, the tongue-consciousness-element, and their relation to the body admit only of same-realm-binding, and this should be understood, at full length, in exactly the corresponding manner.
問身觸身識界為必同繫。為亦有異繫耶。答如是三種。或有同繫或有異繫。云何同繫。謂生欲界彼欲界身欲界觸生欲界身識。若生初靜慮彼初靜慮身初靜慮觸生初靜慮身識。是謂同繫。云何異繫。謂生第二靜慮彼第二靜慮身第二靜慮觸生初靜慮身識。若生第三靜慮彼第三靜慮身第三靜慮觸生初靜慮身識。若生第四靜慮彼第四靜慮身第四靜慮觸生初靜慮身識。是謂異繫身觸必無異地繫義。以根境合方生識故。根境麁細必相似故。此中無四相對同異身界無別所依身故。
One asks: must the body-element and the body-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these three may be either same-realm-bound or different-realm-bound. What is meant by same-realm-bound? That is, one born in the desire realm has that desire-realm body and desire-realm touch generate a desire-realm body-consciousness; and one born in the first dhyāna has that first-dhyāna body and first-dhyāna touch generate a first-dhyāna body-consciousness — this is named same-realm-bound. What is meant by different-realm-bound? That is, one born in the second dhyāna has that second-dhyāna body and second-dhyāna touch generate a first-dhyāna body-consciousness; one born in the third dhyāna has that third-dhyāna body and third-dhyāna touch generate a first-dhyāna body-consciousness; one born in the fourth dhyāna has that fourth-dhyāna body and fourth-dhyāna touch generate a first-dhyāna body-consciousness — this is named different-realm-bound. Touch and the body-element admit of no case at all of belonging to differing grounds among themselves, since consciousness arises only when faculty and object come into actual contact, and since faculty and object, in their own coarseness or fineness, must, of necessity, correspond to one another — and it is for this reason that no fourfold cross-comparison of same and different applies here at all, there being no separate basis for the body-element beyond the body itself.
That the eye alone, among all five physical senses, permits a faculty and an object drawn from entirely different levels of refinement to jointly produce a single consciousness is a genuinely distinctive fact about vision within this system: sight functions at a remove that touch, taste, and smell cannot replicate, since only an eye can perceive an object it never physically contacts, and it is precisely this remove that opens the door to every cross-realm combination worked out in such exhaustive detail in the two sections before this one.
5. Mind, Dharma, and Mind-Consciousness: Entering Absorption in Sequence and by Leapfrogging
Mind, its object, and mind-consciousness present the richest case of all, since a meditator's mind can move between the desire realm's own threshold concentration and the first dhyāna, or climb and descend through all four dhyānas and the four formless spheres in strict sequence, or even leap clear over an intervening level entirely — the Venerable Ghoṣa's own proposal that four such transitional states exist near the threshold is rejected by the compilers, who insist a fixed and an unfixed mind arise by genuinely different mechanisms, settling the transition at only two such states. Each transition, whether sequential or leaping, is then shown to permit its own dharma of mind-consciousness to be bound to any of the three realms at all, or bound to none whatsoever.
問意法意識界。為必同繫。為亦有異繫耶。答如是三種。或有同繫或有異繫。云何同繫。謂欲界意欲界法生欲界意識。乃至非想非非想處意。非想非非想處法。生非想非非想處意識。是謂同繫。云何異繫。有作是說。欲界善心無間唯有未至定現在前。未至定無間欲界善心現在前。或有說者。欲界善心無間有未至定或初靜慮現在前。彼二無間欲界善心現在前。復有說者。欲界善心無間有未至定或初靜慮或靜慮中間現在前。彼三無間欲界善心現在前。尊者妙音作如是說。欲界善心無間有未至定或初靜慮或靜慮中間或第二靜慮現在前。彼四無間欲界善心現在前。如超定時初靜慮等無間超第二靜慮等而第三靜慮等現在前故。評曰。彼不應作是說。定不定心相生異故。應作是說。欲界善心無間有未至定或初靜慮現在前。彼二無間欲界善心現在前。彼無間勢力唯能至此故。謂欲界善心無間或未至定或初靜慮現在前時。彼欲界意初靜慮地意識法。或三界繫或不繫。彼二無間欲界善心現在前時。彼初靜慮地意欲界意識法。或三界繫或不繫。初靜慮無間順次入第二靜慮時。彼初靜慮意第二靜慮意識法。或三界繫或不繫。第二靜慮無間逆次入初靜慮時。彼第二靜慮意初靜慮意識法。或三界繫或不繫。第二靜慮無間順次入第三靜慮時。彼第二靜慮意第三靜慮意識法。或三界繫或不繫。第三靜慮無間逆次入第二靜慮時。彼第三靜慮意第二靜慮意識法。或三界繫或不繫。第三靜慮無間順次入第四靜慮時。彼第三靜慮意第四靜慮意識法。或三界繫或不繫。第四靜慮無間逆次入第三靜慮時。
One asks: must the mind-element, the dharma-element, and the mind-consciousness-element always belong to the same realm, or can they also belong to different realms? The answer: these three may be either same-realm-bound or different-realm-bound. What is meant by same-realm-bound? That is, a desire-realm mind and a desire-realm dharma generate a desire-realm mind-consciousness, and so on, up through, a mind of the realm of neither-perception-nor-non-perception and a dharma of that same realm generate a mind-consciousness of that same realm — this is named same-realm-bound. What is meant by different-realm-bound? There are those who say: immediately following a desire-realm wholesome mind, only the not-yet-arrived stage of concentration becomes presently manifest, and, immediately following the not-yet-arrived stage of concentration, a desire-realm wholesome mind becomes presently manifest. Others say: immediately following a desire-realm wholesome mind, either the not-yet-arrived stage or the first dhyāna becomes presently manifest, and, immediately following either of these two, a desire-realm wholesome mind becomes presently manifest. Others, further, say: immediately following a desire-realm wholesome mind, either the not-yet-arrived stage, the first dhyāna, or the intermediate dhyāna becomes presently manifest, and, immediately following any of these three, a desire-realm wholesome mind becomes presently manifest. The Venerable Ghoṣa says as follows: immediately following a desire-realm wholesome mind, either the not-yet-arrived stage, the first dhyāna, the intermediate dhyāna, or the second dhyāna becomes presently manifest, and, immediately following any of these four, a desire-realm wholesome mind becomes presently manifest, exactly as, at the moment of transcendent absorption, the first dhyāna and the rest may be transcended past the second dhyāna and the rest, with the third dhyāna and the rest becoming presently manifest instead. The compilers say: this ought not to be said, since a fixed and an unfixed mind arise in a genuinely different manner from one another. One should say as follows: immediately following a desire-realm wholesome mind, either the not-yet-arrived stage or the first dhyāna becomes presently manifest, and, immediately following either of these two, a desire-realm wholesome mind becomes presently manifest, since the force of that immediately-following moment reaches only this far and no further. That is, at the moment a desire-realm wholesome mind is immediately followed by either the not-yet-arrived stage or the first dhyāna becoming presently manifest, that desire-realm mind and its first-dhyāna-ground dharma of mind-consciousness may be bound to any of the three realms, or bound to none; at the moment those two are immediately followed by a desire-realm wholesome mind becoming presently manifest, that first-dhyāna-ground mind and its desire-realm dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the first dhyāna is immediately followed, in sequential order, by entry into the second dhyāna, that first-dhyāna mind and its second-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the second dhyāna is immediately followed, in reverse order, by entry into the first dhyāna, that second-dhyāna mind and its first-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the second dhyāna is immediately followed, in sequential order, by entry into the third dhyāna, that second-dhyāna mind and its third-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the third dhyāna is immediately followed, in reverse order, by entry into the second dhyāna, that third-dhyāna mind and its second-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the third dhyāna is immediately followed, in sequential order, by entry into the fourth dhyāna, that third-dhyāna mind and its fourth-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the fourth dhyāna is immediately followed, in reverse order, by entry into the third dhyāna,
彼第四靜慮意第三靜慮意識法。或三界繫或不繫。第四靜慮無間順次入空無邊處時。彼第四靜慮意空無邊處意識法。或無色界繫或不繫。空無邊處無間逆次入第四靜慮時。彼空無邊處意第四靜慮意識法。或三界繫或不繫。空無邊處無間順次入識無邊處時。彼空無邊處意識無邊處意識法。或識無邊處繫或無所有處繫。或非想非非想處繫。或不繫。識無邊處無間逆次入空無邊處時。彼識無邊處意空無邊處意識法。或無色界繫或不繫。識無邊處無間順次入無所有處時。彼識無邊處意無所有處意識法。或無所有處繫。或非想非非想處繫。或不繫。無所有處無間逆次入識無邊處時。彼無所有處意識無邊處意識法。或識無邊處繫或無所有處繫。或非想非非想處繫。
that fourth-dhyāna mind and its third-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the fourth dhyāna is immediately followed, in sequential order, by entry into the sphere of infinite space, that fourth-dhyāna mind and its dharma of mind-consciousness belonging to the sphere of infinite space may be bound to the formless realm, or bound to none. At the moment the sphere of infinite space is immediately followed, in reverse order, by entry into the fourth dhyāna, that mind belonging to the sphere of infinite space and its fourth-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the sphere of infinite space is immediately followed, in sequential order, by entry into the sphere of infinite consciousness, that mind belonging to the sphere of infinite space and its dharma of mind-consciousness belonging to the sphere of infinite consciousness may be bound to the sphere of infinite consciousness, or bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment the sphere of infinite consciousness is immediately followed, in reverse order, by entry into the sphere of infinite space, that mind belonging to the sphere of infinite consciousness and its dharma of mind-consciousness belonging to the sphere of infinite space may be bound to the formless realm, or bound to none. At the moment the sphere of infinite consciousness is immediately followed, in sequential order, by entry into the sphere of nothingness, that mind belonging to the sphere of infinite consciousness and its dharma of mind-consciousness belonging to the sphere of nothingness may be bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment the sphere of nothingness is immediately followed, in reverse order, by entry into the sphere of infinite consciousness, that mind belonging to the sphere of nothingness and its dharma of mind-consciousness belonging to the sphere of infinite consciousness may be bound to the sphere of infinite consciousness, or bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception,
或不繫。無所有處無間順次入非想非非想處時。彼無所有處意非想非非想處意識法。或非想非非想處繫。或不繫。非想非非想處無間逆次入無所有處時。彼非想非非想處意無所有處意識法或無所有處繫。或非想非非想處繫。或不繫。初靜慮無間順超入第三靜慮時。
or bound to none. At the moment the sphere of nothingness is immediately followed, in sequential order, by entry into the realm of neither-perception-nor-non-perception, that mind belonging to the sphere of nothingness and its dharma of mind-consciousness belonging to the realm of neither-perception-nor-non-perception may be bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment the realm of neither-perception-nor-non-perception is immediately followed, in reverse order, by entry into the sphere of nothingness, that mind belonging to the realm of neither-perception-nor-non-perception and its dharma of mind-consciousness belonging to the sphere of nothingness may be bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment the first dhyāna is immediately followed by a transcendent entry into the third dhyāna,
彼初靜慮意第三靜慮意識法。或三界繫或不繫。第三靜慮無間逆超入初靜慮時。彼第三靜慮意初靜慮意識法。或三界繫。或不繫。乃至識無邊處無間順超入非想非非想處時。彼識無邊處意非想非非想處意識法。或非想非非想處繫。或不繫。非想非非想處無間逆超入識無邊處時。彼非想非非想處意識無邊處意識法。或識無邊處繫。
that first-dhyāna mind and its third-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the third dhyāna is immediately followed by a reverse transcendent entry into the first dhyāna, that third-dhyāna mind and its first-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none — and so on, up through, at the moment the sphere of infinite consciousness is immediately followed by a transcendent entry into the realm of neither-perception-nor-non-perception, that mind belonging to the sphere of infinite consciousness and its dharma of mind-consciousness belonging to the realm of neither-perception-nor-non-perception may be bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment the realm of neither-perception-nor-non-perception is immediately followed by a reverse transcendent entry into the sphere of infinite consciousness, that mind belonging to the realm of neither-perception-nor-non-perception and its dharma of mind-consciousness belonging to the sphere of infinite consciousness may be bound to the sphere of infinite consciousness,
或無所有處繫。或非想非非想處繫。或不繫。餘地隨相皆應廣說。
or bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception, or bound to none. Every remaining ground's own corresponding pattern should likewise be stated, at full length, in exactly this same manner.
Ghoṣa's rejected four-state proposal and the compilers' insistence on only two turns on a genuinely substantive distinction rather than mere counting: a fixed, settled mind and an unfixed, transitional one are held to follow different rules of arising altogether, which means the number of intermediate states permitted near the threshold of concentration is not an empirical question to be settled by observation, but a direct consequence of which theory of mental arising one already accepts.
6. The Fourteen Transformation-Minds, and Their Own Pure-Absorption Counterparts
A specialized case follows: the fourteen transformation-minds that are the fruit of supernormal meditative power, distributed unevenly across the dhyānas — four apiece belonging to the desire realm and the first dhyāna, three to the second, two to the third, one to the fourth. Each of these transformation-minds pairs with its own corresponding pure dhyāna in strict immediate succession, either direction, and the treatise works through the desire realm's own set of four in full detail before simply noting that the remaining ten follow the identical pattern.
如是。已說順逆入定。次復應說入定定果。此中定果者。十四變化心。謂欲界初靜慮各有四。第二靜慮有三。第三靜慮有二第四靜慮有一。且欲界有四變化心者。謂初靜慮果乃至第四靜慮果。此四變化心無間淨四靜慮現在前。淨四靜慮無間此四變化心現在前。欲界初靜慮果變化心無間。淨初靜慮現在前時。彼欲界意初靜慮意識法。或三界繫或不繫。淨初靜慮無間。欲界初靜慮果變化心現在前時。彼初靜慮意欲界意識法。即所變化或四處或二處。如是乃至欲界第四靜慮果變化心無間。淨第四靜慮現在前時。彼欲界意第四靜慮意識法。或三界繫或不繫淨第四靜慮無間。欲界第四靜慮果變化心現在前時。彼第四靜慮意欲界意識法。即所變化或四處或二處。
Having thus stated entry into absorption in sequential and reverse order, the fruit of absorption attained through absorption itself shall next be stated. As for the fruit of absorption here, this refers to the fourteen transformation-minds: the desire realm and the first dhyāna each possess four; the second dhyāna possesses three; the third dhyāna possesses two; the fourth dhyāna possesses one. As for the desire realm's own four transformation-minds, these refer to the fruit of the first dhyāna, and so on, up through, the fruit of the fourth dhyāna. Immediately following these four transformation-minds, the four pure dhyānas become presently manifest; and, immediately following the four pure dhyānas, these four transformation-minds become presently manifest. At the moment the desire realm's own transformation-mind that is the fruit of the first dhyāna is immediately followed by the pure first dhyāna becoming presently manifest, that desire-realm mind and its first-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment the pure first dhyāna is immediately followed by the desire realm's own transformation-mind that is the fruit of the first dhyāna becoming presently manifest, that first-dhyāna mind and its desire-realm dharma of mind-consciousness, precisely what is thereby transformed, may be bound to four sense-fields, or bound to two — and so on, up through, at the moment the desire realm's own transformation-mind that is the fruit of the fourth dhyāna is immediately followed by the pure fourth dhyāna becoming presently manifest, that desire-realm mind and its fourth-dhyāna dharma of mind-consciousness may be bound to any of the three realms, or bound to none; at the moment the pure fourth dhyāna is immediately followed by the desire realm's own transformation-mind that is the fruit of the fourth dhyāna becoming presently manifest, that fourth-dhyāna mind and its desire-realm dharma of mind-consciousness, precisely what is thereby transformed, may be bound to four sense-fields, or bound to two.
餘十靜慮果變化心對淨靜慮廣說隨相應知。
The remaining ten transformation-minds that are the fruit of the dhyānas, set against their corresponding pure dhyānas, should be stated, at full length, in exactly the corresponding manner.
The declining count of transformation-minds as one ascends the dhyānas — four, three, two, one — traces a kind of narrowing of supernormal versatility at ever more refined levels of absorption, as though the very stillness that makes a higher dhyāna more profound also leaves it capable of manifesting fewer distinct transformative fruits than the levels beneath it.
7. Dying and Being Reborn Across Realms: The Mind-Element's Own Special Case
Turning from meditative transition to the far more permanent transition of death and rebirth, the treatise tracks the very same realm-binding question across every possible pairing of dying-ground and rebirth-ground, up through the extremes of dying in the desire realm and rising to the very peak of existence, or falling from that peak all the way back down. A final structural note explains why mind alone, among all six sense-elements, permits no fourfold cross-comparison of same- and different-ground binding at all: the mind-element and its companions are found equally across all nine grounds of existence, never depending on any particular material body to arise in the first place.
如是已說入定定果。次復應說命終受生。謂欲界歿生初靜慮時。彼欲界意初靜慮意識法。或上八地繫。或不繫。初靜慮歿生欲界時。
Having thus stated entry into absorption and the fruit of absorption, dying and receiving rebirth shall next be stated. That is, at the moment one dies in the desire realm and is reborn in the first dhyāna, that desire-realm mind and its first-dhyāna dharma of mind-consciousness may be bound to any of the upper eight grounds, or bound to none. At the moment one dies in the first dhyāna and is reborn in the desire realm,
彼初靜慮意欲界意識法。或三界繫。或不繫。欲界歿乃至生非想非非想處時。彼欲界意非想非非想處意識法。或非想非非想處繫或不繫。非想非非想處歿乃至生欲界時。彼非想非非想處意欲界意識法。或三界繫。或不繫。乃至無所有處歿生非想非非想處時。彼無所有處意非想非非想處意識法。或非想非非想處繫。或不繫。非想非非想處歿生無所有處時。彼非想非非想處意無所有處意識法。或無所有處繫或非想非非想處繫。或不繫。是謂異繫。此中無四相對同異。以意界等通在九地。不必依止色身起故。
that first-dhyāna mind and its desire-realm dharma of mind-consciousness may be bound to any of the three realms, or bound to none. At the moment one dies in the desire realm, and so on, up through, is reborn in the realm of neither-perception-nor-non-perception, that desire-realm mind and its dharma of mind-consciousness belonging to the realm of neither-perception-nor-non-perception may be bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment one dies in the realm of neither-perception-nor-non-perception and is reborn in the desire realm, that mind belonging to the realm of neither-perception-nor-non-perception and its desire-realm dharma of mind-consciousness may be bound to any of the three realms, or bound to none — and so on, up through, at the moment one dies in the sphere of nothingness and is reborn in the realm of neither-perception-nor-non-perception, that mind belonging to the sphere of nothingness and its dharma of mind-consciousness belonging to the realm of neither-perception-nor-non-perception may be bound to the realm of neither-perception-nor-non-perception, or bound to none. At the moment one dies in the realm of neither-perception-nor-non-perception and is reborn in the sphere of nothingness, that mind belonging to the realm of neither-perception-nor-non-perception and its dharma of mind-consciousness belonging to the sphere of nothingness may be bound to the sphere of nothingness, or bound to the realm of neither-perception-nor-non-perception, or bound to none. This is named different-realm-bound. Here, there is no fourfold cross-comparison of same and different applying at all, since the mind-element and the rest are found equally across all nine grounds, not being bound of necessity to rely upon any particular material body in order to arise.
That the mind-element alone escapes the same/different fourfold analysis applied so exhaustively to every other sense is the clearest possible confirmation of what made that analysis meaningful in the first place: the entire elaborate cross-realm ledger built for eye, ear, nose, tongue, and body only had traction because each of those senses depends on a material organ tied to one specific realm — remove that dependency, as mind alone lacks it, and the very distinction of same-ground versus different-ground binding simply stops applying.
8. Which Consciousnesses Discriminate, and Which Do Not?
Of the six consciousness-bodies, the first five — eye, ear, nose, tongue, and body — possess no discrimination whatsoever; only the sixth, mind-consciousness, sometimes discriminates and sometimes does not, discriminating only outside of meditative absorption, since deliberative discrimination is inseparably paired with an unsettled mind. The specific discriminating mind-consciousness under discussion here is the one that characteristically arises immediately after an eye-consciousness has already taken its own object.
問此六識身幾有分別。幾無分別。答前五識身唯無分別。第六識身或有分別。或無分別。且在定者皆無分別。不在定者容有分別。計度分別遍與不定意識俱故。此中且說眼識後起分別意識。
One asks: of these six consciousness-bodies, how many possess discrimination, and how many lack it? The answer: the first five consciousness-bodies possess no discrimination whatsoever; the sixth consciousness-body, in some cases, possesses discrimination, in others, lacks it — that is, whenever one abides in absorption, it lacks discrimination in every case; whenever one does not abide in absorption, it may indeed admit of discrimination, since deliberative discrimination is paired throughout with an unsettled mind-consciousness. Here, this speaks with reference to the discriminating mind-consciousness that arises just after the eye-consciousness itself.
That discrimination is defined here not as a property intrinsic to a type of consciousness but as something that depends entirely on whether the mind happens to be settled in absorption at that moment is a small but significant claim: the very same sixth consciousness that discriminates constantly in ordinary waking life becomes, without any change in its own basic nature, entirely free of discrimination the instant absorption is entered.
9. The Full Ledger: How Many Kinds of Eye-Consciousness and Mind-Consciousness Arise at Each Stage of Purification?
The fascicle closes with its most exhaustive ledger of all: precisely how many kinds of eye-consciousness — wholesome, defiled, or neutral-and-unobscured — arise when a practitioner at each successive stage of purification sees a color at each successive level, and precisely how many kinds of discriminating mind-consciousness follow immediately after, tracked separately for one still prone to regression and one no longer so. One whose wholesome roots are entirely severed generates only defiled or neutral eye-consciousness, yet still, paradoxically, a wholesome discriminating thought afterward; as a practitioner becomes free of the desire realm's own defilement, then the first, second, and third dhyānas' own defilements in turn, the defiled alternative drops away eye-consciousness by eye-consciousness, until, for one no longer prone to regression at the very highest stages worked through here, only the wholesome kind remains at every level below the one currently being purified.
問以欲界眼見欲界色。及以色界眼見欲色界色時。於彼色起幾種眼識。此後於彼復起幾種分別意識。答已斷善根者眼見色時。於彼色起二種眼識。謂染污無覆無記。此後於彼復起三種分別意識。謂善染污無覆無記。不斷善根者若諸異生未離欲界染。眼見色時於彼色起三種眼識。謂善染污無覆無記。此後於彼復起欲界三種分別意識。謂善染污無覆無記。即彼若生欲界已離欲界染。未離初靜慮染。以欲界眼見諸色時。於彼色起二種眼識。謂除染污。此後於彼復起分別意識。若退法者。欲界三種。初靜慮二種。不退法者。欲界初靜慮各二種。謂除染污。即彼以初靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。初靜慮二種除染污。欲界若退法者三種。不退法者二種。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。初靜慮三種。欲界若退法者二種。除無記。不退法者唯善。即彼已離初靜慮染。未離第二靜慮染。以初靜慮眼見欲界色時。於彼色起無覆無記眼識此後於彼復起分別意識。若退法者。欲界三種初靜慮二種。不退法者欲界二種。
One asks: at the moment one sees a desire-realm color with a desire-realm eye, or sees a desire- or form-realm color with a form-realm eye, how many kinds of eye-consciousness arise with respect to that color, and how many kinds of discriminating mind-consciousness thereafter arise with respect to it? The answer: for one whose wholesome roots have been severed, at the moment the eye sees color, two kinds of eye-consciousness arise with respect to that color, namely, defiled and neutral-and-unobscured; thereafter, three kinds of discriminating mind-consciousness arise with respect to it, namely, wholesome, defiled, and neutral-and-unobscured. For one whose wholesome roots have not been severed — that is, for an ordinary person not yet free of the desire realm's own defilement — at the moment the eye sees color, three kinds of eye-consciousness arise with respect to that color, namely, wholesome, defiled, and neutral-and-unobscured; thereafter, three kinds of desire-realm discriminating mind-consciousness arise with respect to it, namely, wholesome, defiled, and neutral-and-unobscured. That very same person, once born in the desire realm and already free of the desire realm's own defilement, yet not yet free of the first dhyāna's own defilement, at the moment he sees any color with a desire-realm eye, has two kinds of eye-consciousness arise with respect to that color, excluding the defiled kind; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in the first dhyāna; if he is not prone to regression, two kinds arise in each of the desire realm and the first dhyāna, in both cases excluding the defiled kind. That very same person, at the moment he sees a desire-realm color with a first-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, two kinds of discriminating mind-consciousness arise in the first dhyāna, excluding the defiled kind, while, in the desire realm, three kinds arise if he is prone to regression, and two if he is not prone to regression. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, three kinds of discriminating mind-consciousness arise in the first dhyāna, while, in the desire realm, if he is prone to regression, two kinds arise, excluding the neutral-and-unobscured kind, and, if he is not prone to regression, only the wholesome kind arises. That very same person, once already free of the first dhyāna's own defilement, yet not yet free of the second dhyāna's own defilement, at the moment he sees a desire-realm color with a first-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in the first dhyāna; if he is not prone to regression, two kinds arise in the desire realm,
初靜慮唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。欲界二種。初靜慮三種。不退法者。欲界初靜慮各唯善。即彼以第二靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。欲界三種。前二靜慮各二種。不退法者。欲界第二靜慮各二種。初靜慮唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。
while in the first dhyāna, only the wholesome kind arises. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in the desire realm, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first dhyāna. That very same person, at the moment he sees a desire-realm color with a second-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the first two dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the second dhyāna, while only the wholesome kind arises in the first dhyāna. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression,
欲界第二靜慮各二種。初靜慮三種。不退法者欲界初靜慮各唯善。
two kinds of discriminating mind-consciousness arise in each of the desire realm and the second dhyāna, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first dhyāna, while
第二靜慮二種。見第二靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界初靜慮各二種第二靜慮三種。不退法者。欲界初靜慮各唯善。第二靜慮三種。即彼已離第二靜慮染。
two kinds arise in the second dhyāna. At the moment he sees a second-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first dhyāna, and three kinds in the second dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first dhyāna, while three kinds arise in the second dhyāna. That very same person, once already free of the second dhyāna's own defilement,
未離第三靜慮染。以初靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。欲界三種。前三靜慮各二種。不退法者。欲界及第三靜慮各二種。前二靜慮各唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。欲界第二第三靜慮各二種。初靜慮三種。不退法者。欲界及前二靜慮各唯善。第三靜慮二種。即彼以第二靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界三種。前二靜慮各二種不退法者欲界二種。前二靜慮各唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界第二靜慮各二種。初靜慮三種。不退法者欲界及前二靜慮各唯善。見第二靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界初靜慮各二種。第二靜慮三種。不退法者欲界及前二靜慮各唯善。即彼以第三靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界三種前三靜慮各二種。不退法者欲界第三靜慮各二種。前二靜慮各唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界第二第三靜慮各二種。初靜慮三種不退法者欲界及前二靜慮各唯善。第三靜慮二種。見第二靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及初第三靜慮各二種。
yet not yet free of the third dhyāna's own defilement, at the moment he sees a desire-realm color with a first-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the first three dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the third dhyāna, while only the wholesome kind arises in each of the first two dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the second and third dhyānas, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas, while two kinds arise in the third dhyāna. That very same person, at the moment he sees a desire-realm color with a second-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the first two dhyānas; if he is not prone to regression, two kinds arise in the desire realm, while only the wholesome kind arises in each of the first two dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the second dhyāna, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas. At the moment he sees a second-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first dhyāna, and three kinds in the second dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas. That very same person, at the moment he sees a desire-realm color with a third-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the first three dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the third dhyāna, while only the wholesome kind arises in each of the first two dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the second and third dhyānas, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas, while two kinds arise in the third dhyāna. At the moment he sees a second-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first and third dhyānas,
第二靜慮三種。不退法者欲界及前二靜慮各唯善。第三靜慮二種。
and three kinds in the second dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas, while two kinds arise in the third dhyāna.
見第三靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及前二靜慮各二種。第三靜慮三種。不退法者欲界及前二靜慮各唯善。第三靜慮三種即彼已離第三靜慮染。未離第四靜慮染以初靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界三種。四靜慮各二種。不退法者欲界及第四靜慮各二種。前三靜慮各唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及後三靜慮各二種。初靜慮三種。不退法者欲界及前三靜慮各唯善。第四靜慮二種。即彼以第二靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界三種。四靜慮各二種。不退法者欲界第四靜慮各二種。前三靜慮唯善見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及後三靜慮各二種。初靜慮三種。不退法者欲界及前三靜慮各唯善。第四靜慮二種。見第二靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及初第三第四靜慮各二種。第二靜慮三種。不退法者欲界及前三靜慮各唯善。第四靜慮二種。即彼以第三靜慮眼見欲界色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界三種。四靜慮各二種。不退法者欲界第四靜慮各二種。
At the moment he sees a third-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first two dhyānas, and three kinds in the third dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first two dhyānas, while three kinds arise in the third dhyāna. That very same person, once already free of the third dhyāna's own defilement, yet not yet free of the fourth dhyāna's own defilement, at the moment he sees a desire-realm color with a first-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the four dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the fourth dhyāna, while only the wholesome kind arises in each of the first three dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the latter three dhyānas, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna. That very same person, at the moment he sees a desire-realm color with a second-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the four dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the fourth dhyāna, while only the wholesome kind arises in each of the first three dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the latter three dhyānas, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna. At the moment he sees a second-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first, third, and fourth dhyānas, and three kinds in the second dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna. That very same person, at the moment he sees a desire-realm color with a third-dhyāna eye, has a neutral-and-unobscured eye-consciousness arise with respect to that color; thereafter, if he is prone to regression, three kinds of discriminating mind-consciousness arise in the desire realm, and two kinds in each of the four dhyānas; if he is not prone to regression, two kinds arise in each of the desire realm and the fourth dhyāna,
前三靜慮唯善。見初靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及後三靜慮各二種初靜慮三種。不退法者欲界及前三靜慮各唯善。第四靜慮二種。見第二靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者。欲界及初第三第四靜慮各二種。第二靜慮三種。不退法者欲界及前三靜慮各唯善。第四靜慮二種。見第三靜慮色時。於彼色起無覆無記眼識。此後於彼復起分別意識。若退法者欲界及初第二第四靜慮各二種。第三靜慮三種。不退法者。欲界及前三靜慮各唯善。第四靜慮二種。
while only the wholesome kind arises in each of the first three dhyānas. At the moment he sees a first-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the latter three dhyānas, and three kinds in the first dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna. At the moment he sees a second-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first, third, and fourth dhyānas, and three kinds in the second dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna. At the moment he sees a third-dhyāna color, a neutral-and-unobscured eye-consciousness arises with respect to that color; thereafter, if he is prone to regression, two kinds of discriminating mind-consciousness arise in each of the desire realm and the first, second, and fourth dhyānas, and three kinds in the third dhyāna; if he is not prone to regression, only the wholesome kind arises in each of the desire realm and the first three dhyānas, while two kinds arise in the fourth dhyāna.
The single quiet constant running beneath this entire, dizzying permutation of numbers is worth naming explicitly: eye-consciousness itself is never wholesome once any defilement remains anywhere in the relevant ground — it can only ever be defiled or neutral — and it is solely the discriminating mind-consciousness that follows immediately after, never the raw sensory awareness itself, that is capable of being wholesome at all, which is precisely why severing the wholesome roots entirely still leaves a wholesome thought able to arise afterward, however corrupted the initial seeing itself may be.
Fascicle 72 Complete
This closes fascicle 72 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 72 continued the Ten Gates Nyāsa's own opening chapter on the eighteen elements, defining mind-consciousness and working through the classic distinction among citta, manas, and vijñāna, before turning to an exhaustive technical ledger of same-realm and different-realm binding across every sense — eye and color, body, nose and smell, tongue and taste, touch, and finally mind and its own dharma-object across every dhyāna and formless sphere, whether entered in sequence, by leapfrogging, through the fourteen transformation-minds, or through death and rebirth itself. It closed by tracking, in full numeric detail, exactly how many kinds of eye-consciousness and discriminating mind-consciousness arise at each successive stage of a practitioner's own purification. Fascicle 73 continues the same nyāsa.