What Mind Does an Attainment Keep?
Fascicle 159 continues the Attainment Nyāsa with an exhaustive cross-tabulation of non-material dharmas — attainment and the four conditioned characteristics — against the mind they co-arise with, first across the three moral qualities and then across the desire, form, and formless realms and the unfettered. 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 159 continues the Attainment Nyāsa (得納息第一之三) within the Concentration Aggregate (定蘊第七). Terms established across fascicles 93–158 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. Why Only Non-Material Dharmas? Setting Up a New Cross-Tabulation
Fascicle 159 opens the Attainment Nyāsa's third part by asking why the treatise only investigates whether a non-material dharma — a mind-dissociated formation like attainment itself, or the four conditioned characteristics — shares its moral quality with the mind it arises alongside, never asking the same of matter: matter, unlike these formations, is mostly not conascent with mind, does not arise through mind's power, and does not follow mind's course, so the question would not even apply to it.
諸法善無色起。彼法善心俱耶。乃至廣說問何故作此論。答欲止說無相應法無生老住滅無退者意。及欲顯說自宗正理相應法故而作斯論。問何故此中唯問無色起不問色耶。答彼作論者意欲爾故。隨彼意欲而作此論。但不違法相便不應責。有說。若法一切界。一切地。一切部。一切心中可得者。此中問之。色法非一切界。乃至非一切心中可得故。此不問。有說。若法多分是心俱有。由心力生隨心而轉。此中則問。色法多分非心俱有。非心力生。非隨心轉。如苦法智忍時有九十八隨眠得起。然彼諸得非忍俱有。非忍力生。非隨忍轉。雖與忍俱同無色法尚不說。彼與忍心俱。況諸色法是故不問。此中所說無色法起善等心俱者。要是彼心勢力所引。諸無色法。
"Whenever a dharma arises as a wholesome non-material dharma, is that dharma co-arisen with a wholesome mind?" — and so on in full. Question: why is this treatise composed? Answer: in order to check the view of those who hold that dissociated dharmas have no arising, aging, abiding, ceasing, or regressing, and in order to make clear our own school's correct principle that they are indeed associated dharmas tracking a mind, this treatise is composed. Question: why does this passage ask only about a non-material dharma's arising, and not about a material dharma's? Answer: the author of this treatise simply intended it so, and composed the treatise according to that very intention — so long as it does not contradict the characteristics of the dharmas involved, no objection should be raised. Some hold: whatever dharma can be found across every realm, every ground, every category, and every kind of mind is asked about here; matter cannot be found across every realm, and so on down to every kind of mind, and so it is not asked about. Others hold: whatever dharma is, for the most part, conascent with mind, arising through the power of mind and following mind's own course, is asked about here; matter, for the most part, is not conascent with mind, does not arise through the power of mind, and does not follow mind's own course. For instance, at the moment of the patient acceptance of the knowledge of suffering-in-the-Dharma, ninety-eight latent defilements' worth of attainment arise, yet none of those attainments are themselves conascent with that patient acceptance, nor do they arise through its power, nor do they follow its course — and even though these are non-material dharmas conascent in time with that patient acceptance, this passage still does not speak of them as "co-arisen with" that patient-acceptance mind, let alone speak so of any material dharma — and it is for this reason that matter is not asked about here. What this passage means by a non-material dharma's arising "co-arisen with" a wholesome mind and so on is specifically: those non-material dharmas that are drawn forth by the very power of that mind.
The example given to prove the point is a small gem of technical precision: at the very moment the patient acceptance of suffering-in-the-Dharma arises, ninety-eight latent defilements' worth of attainment come into being at once, yet none of them is said to be "co-arisen with" that patient acceptance, even though every one of them is a non-material dharma occurring at the very same instant — mere simultaneity, the passage insists, is not enough; what counts is being drawn forth by the mind's own power, and simultaneous attainments of that kind are drawn forth by something else entirely.
2. A Wholesome Non-Material Dharma's Three Possible Companions
The census proper begins: a wholesome non-material dharma may be co-arisen with a wholesome, an unwholesome, or a neutral mind — the wholesome case being simple direct association, while the unwholesome and neutral cases arise through the surprising mechanism of regression and rebirth, where losing a fruit or dying into a new realm can cause a wholesome attainment to spring up alongside a mind of an entirely different moral color.
諸法善無色起。彼法善心俱耶。答諸法善無色起。彼法或善心俱。
"Whenever a dharma arises as a wholesome non-material dharma, is that dharma co-arisen with a wholesome mind?" Answer: whenever a dharma arises as a wholesome non-material dharma, that dharma may be co-arisen with a wholesome mind,
或不善心俱。或無記心俱。云何善心俱。答諸法彼心相應。彼心俱有。善無色彼心相應。善無色者。謂善心所法。彼心俱有。善無色者。謂彼法生老住無常。此中亦有同類得起略故不說彼應准知。云何不善心俱。答如不善心。若退若生。善法得起不善心退善得起者。謂諸聖者已離欲染。若起欲界下下下中二品纏退時。彼心與一來果及勝果道。并善惡作憂根俱生品四蘊諸得俱起。若起下上品纏退時。猶能護加行者。彼心亦與如前善得俱起。其有不能護加行者。除一來勝果道。彼心與餘如前善得俱起。問此中云何名護加行不護加行耶。答令於修斷彼加行有能護煩惱勢力現在前時。有不能護故。若起中下乃至上中五品纏退時。彼心與預流果。及勝果道。
or with an unwholesome mind, or with a neutral mind. What is meant by "co-arisen with a wholesome mind"? Answer: a dharma associated with that mind, conascent with that mind — a wholesome non-material dharma associated with that mind. "A wholesome non-material dharma" here refers to a wholesome mental factor conascent with that mind; "a wholesome non-material dharma" here also refers to that dharma's own arising, aging, abiding, and impermanence. There is likewise, in this connection, the arising of a same-class attainment, though for the sake of brevity it is not stated here — this should be inferred accordingly. What is meant by "co-arisen with an unwholesome mind"? Answer: as when an unwholesome mind either regresses or arises, a wholesome dharma's attainment can arise. As for a wholesome attainment arising at the moment of an unwholesome mind's regression: this refers to a noble one who has already become free from the defilement of desire, who, upon giving rise to the lowest-lowest or lowest-middling grade of the desire realm's binding defilement at the moment of regression, has that unwholesome mind co-arise with the attainment of the once-returner's fruit and the superior fruit-path, together with the attainment of the four aggregates conascent with the wholesome regret-faculty and the displeasure-faculty. If instead he gives rise to the lowest-highest grade of binding defilement at the moment of regression, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same wholesome attainments as before; but if he is one incapable of guarding his own preparatory practice, then, excluding the once-returner's superior fruit-path, that mind co-arises with the remaining wholesome attainments as before. Question: what, in this context, is meant by "guarding" versus "not guarding" one's preparatory practice? Answer: it means that, at the moment the very power capable of guarding against the defilement to be abandoned by cultivation through that preparatory practice becomes currently manifest, there are those who lack this capacity to guard. If instead he gives rise to any grade of binding defilement from the middling-lowest up through the highest-middling — five grades in all — at the moment of regression, that mind co-arises with the attainment of the stream-enterer's fruit and the superior fruit-path,
并善惡作憂根俱生品四蘊諸得俱起。若起上上品纏退時。猶能護加行者。彼心亦與如前善得俱起。其有不能護加行者。除預流勝果道。彼心與餘如前善得俱起。若一來者前六品纏隨起何退。除善惡作憂根俱生品得。彼心隨其所應與餘如前善得俱起。若諸異生已離欲染。隨起何品不善纏退時。彼心與善惡作憂根俱生品四蘊諸得俱起。不善心生善得起者。謂從色無色界歿生欲界。以不善心結生時。彼心與欲界生得善四蘊諸得俱起。有說。彼心亦有與一分聞思所成四蘊諸得俱起。云何無記心俱。答如無記心若退若生。善法得起。無記心退善得起者。謂阿羅漢退勝根住劣根時。彼無記心與劣根品善得俱起。學退勝種性。住劣種性亦爾若阿羅漢起非想非非想處纏退時。彼心與不還果及勝果道。并非想非非想處順退分諸得俱起。如是乃至起初靜慮後八品纏退時。彼心與不還果。及勝果道。
together with the attainment of the four aggregates conascent with the wholesome regret-faculty and the displeasure-faculty. If instead he gives rise to the highest-highest grade of binding defilement at the moment of regression, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same wholesome attainments as before; but if he is one incapable of guarding his own preparatory practice, then, excluding the stream-enterer's superior fruit-path, that mind co-arises with the remaining wholesome attainments as before. If a once-returner regresses through giving rise to any of the first six grades of binding defilement, then, excluding the attainment conascent with the regret-faculty and displeasure-faculty, that mind, as appropriate, co-arises with the remaining wholesome attainments as before. If an ordinary worldling who has already become free from the defilement of desire regresses through giving rise to any grade of unwholesome binding defilement, that mind co-arises with the attainment of the four aggregates conascent with the wholesome regret-faculty and the displeasure-faculty. As for a wholesome attainment arising at the moment of an unwholesome mind's own arising: this refers to one who dies in the form or formless realm and is reborn in the desire realm, at the moment when, through an unwholesome mind, the bond of rebirth is formed — that mind co-arises with the attainment of the desire realm's four aggregates of birth-produced wholesome dharmas. Some hold that this mind also co-arises with the attainment of one portion of the four aggregates accomplished through hearing and reflection. What is meant by "co-arisen with a neutral mind"? Answer: as when a neutral mind either regresses or arises, a wholesome dharma's attainment can arise. As for a wholesome attainment arising at the moment of a neutral mind's regression: this refers to an arhat who regresses from a superior faculty and abides in an inferior one, at which point that neutral mind co-arises with the wholesome attainment belonging to the inferior faculty's own class — the very same holds for a trainee who regresses from a superior lineage-determination and abides in an inferior one. If an arhat, giving rise to the binding defilement of the sphere of neither-perception-nor-non-perception, regresses, that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path, together with the attainment conforming to regression from the sphere of neither-perception-nor-non-perception. The very same pattern holds clear through to the moment of giving rise to any of the last eight grades of the first dhyāna's binding defilement and thereby regressing, at which point that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path,
并初靜慮順退分諸得俱起。若起初靜慮上上品纏退時。猶能護加行者。彼心亦與如前善得俱起。其有不能護加行者。除不還勝果道。
together with the attainment conforming to regression from the first dhyāna. If he gives rise to the highest-highest grade of the first dhyāna's binding defilement and thereby regresses, and is still one capable of guarding his own preparatory practice, that mind likewise co-arises with the same wholesome attainments as before; but if he is one incapable of guarding his own preparatory practice, then, excluding the non-returner's superior fruit-path,
彼心與餘如前善得俱起。若不還者及諸異生。已離無所有處染。起無所有處纏退時。彼心與無所有處順退分諸得俱起。如是乃至起初靜慮纏退時。彼心與初靜慮順退分諸得俱起。如已離無所有處染。
that mind co-arises with the remaining wholesome attainments as before. If a non-returner or an ordinary worldling, already free from the defilement of the sphere of nothing-at-all, gives rise to the binding defilement of the sphere of nothing-at-all and thereby regresses, that mind co-arises with the attainment conforming to regression from the sphere of nothing-at-all. The very same pattern holds clear through to giving rise to the first dhyāna's binding defilement and thereby regressing, at which point that mind co-arises with the attainment conforming to regression from the first dhyāna. Just as was said for one already free from the defilement of the sphere of nothing-at-all,
若已離識處染。乃至已離初靜慮染應知亦爾。若諸異生已離欲染。
so too should it be understood for one already free from the defilement of the sphere of infinite consciousness, clear through to one already free from the defilement of the first dhyāna. If an ordinary worldling already free from the defilement of desire,
起欲界有身見邊執見纏退時。彼心與善惡作憂根俱生品四蘊諸得俱起。無記心生善得起者。謂無色界上地歿生下地時。彼心與彼地善四蘊諸得俱起。若從無色界。及上靜慮地歿。生下諸靜慮地時。彼心與彼地善五蘊諸得俱起。若從色無色界歿生欲界。以有身見邊執見結生時。彼心與欲界生得善四蘊諸得俱起。有說。彼心亦有與一分聞思所成諸得俱起。若從欲界歿生上二界。及上二界下地歿生上地時。彼心與彼地生得善四蘊諸得。俱起。
gives rise to the desire realm's view-of-self or extreme-view binding defilement and thereby regresses, that mind co-arises with the attainment of the four aggregates conascent with the wholesome regret-faculty and the displeasure-faculty. As for a wholesome attainment arising at the moment of a neutral mind's own arising: this refers to one who dies in a higher ground of the formless realm and is reborn in a lower ground, at which point that mind co-arises with the attainment of that lower ground's own wholesome four aggregates. If one dies in the formless realm, or in a higher dhyāna ground, and is reborn in a lower dhyāna ground, that mind co-arises with the attainment of that lower ground's own wholesome five aggregates. If one dies in the form or formless realm and is reborn in the desire realm, at the moment when, through the bond of view-of-self or extreme-view, rebirth is formed, that mind co-arises with the attainment of the desire realm's four aggregates of birth-produced wholesome dharmas. Some hold that this mind also co-arises with the attainment of one portion of dharmas accomplished through hearing and reflection. If one dies in the desire realm and is reborn in either of the two upper realms, or dies in a lower ground of either of the two upper realms and is reborn in a higher ground, that mind co-arises with the attainment of that ground's own four aggregates of birth-produced wholesome dharmas.
That losing the once-returner's fruit through regression is itself the very occasion on which a wholesome attainment (of whatever lesser fruit remains available) comes into being alongside an unwholesome mind is a genuinely counterintuitive result: moral regression and the birth of a wholesome possession turn out to be, quite literally, the same event viewed from two different angles.
3. Reversing the Question, and the Special Case of Growth
The treatise reverses direction: given a mind of a certain moral quality, what moral quality can its co-arisen non-material dharma have? The answer introduces a second mechanism beyond direct association and regression/rebirth — sheer continuous growth, whereby faculties and the great elements are gradually nourished while a mind of a given quality flows on for a long duration, and this growth itself has the four characteristics, whose own attainment must share the mind's own quality.
設法善心俱起。彼法善無色耶。答諸法善心俱起。彼法或善無。色或無記無色。云何善無色。答諸法彼心相應。彼心俱有善無色。義如前釋。云何無記無色。答如善心勝進。無記法得起。及住善心無記諸根長養大種增益。彼法得生老住無常。善心勝進無記得起者。
Conversely, if a dharma is co-arisen with a wholesome mind, is that dharma a wholesome non-material dharma? Answer: whenever a dharma is co-arisen with a wholesome mind, that dharma may be a wholesome non-material dharma, or a neutral non-material dharma. What is meant by "a wholesome non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a wholesome non-material dharma — the meaning is as explained above. What is meant by "a neutral non-material dharma"? Answer: as when a wholesome mind advances further, a neutral dharma's attainment can arise, and as when, while abiding in a wholesome mind, the faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for a neutral attainment arising at the moment a wholesome mind advances further:
謂離欲染第九無間道滅。解脫道起時。彼心與初靜慮果。無記通果心品諸得俱起。乃至離第三靜慮染。第九無間道滅。解脫道起時。
this refers to the moment when, upon becoming free from the defilement of desire, the ninth uninterrupted path ceases and the path of liberation arises — that mind co-arises with the attainment of the first-dhyāna fruit and of the neutral transformation-fruit-mind class. The very same pattern holds clear through to becoming free from the defilement of the third dhyāna, at the moment the ninth uninterrupted path ceases and the path of liberation arises,
彼心與第四靜慮果。無記通果心品諸得俱起。金剛喻定滅。盡智起時。彼心與隨所應靜慮果。無記通果心品諸得俱起。已離欲染。信勝解練根作見至加行道時。有說。及解脫道時。彼心與隨所應靜慮果。無記通果心品諸得俱起。時解脫阿羅漢練根作不動。依未至定乃至第四靜慮。加行道時彼心與隨所應靜慮果。無記通果心品諸得俱起及依一切地第九解脫道時。彼心與四靜慮果。無記通果心品諸得俱起。引發五通諸加行道五無間道。三解脫道時。雜修靜慮初後無間解脫道時。起四無量。初三解脫。八勝處。前八遍處時。起無礙解。及依未至定。乃至第四靜慮增長時起無諍願智邊際定。及增長時依未至定乃至第四靜慮起空空無願無願無相無相等諸功德及增長時彼心與隨所應靜慮果。無記通果心品諸得俱起。及住善心乃至彼法得生老住無常者。謂生欲色界善心流注久相續起時。諸根大種長養增益彼心。與彼得四相俱起。諸根長養大種增益。問答解釋如大種蘊。
that mind co-arises with the attainment of the fourth-dhyāna fruit and of the neutral transformation-fruit-mind class. At the moment the vajra-like concentration ceases and the knowledge of exhaustion arises, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the neutral transformation-fruit-mind class. At the moment a follower-through-faith, already free from the defilement of desire, refines his faculties into the preparatory path of becoming a follower-through-vision — some say: and at the moment of the path of liberation as well — that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the neutral transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into the preparatory path of becoming an unshakeable one, based on the stage of proximate access clear through the fourth dhyāna, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the neutral transformation-fruit-mind class; and at the moment of the ninth path of liberation, based on every ground, that mind co-arises with the attainment of all four dhyāna-fruits and of the neutral transformation-fruit-mind class. At the moment of the various preparatory paths and the five uninterrupted paths that draw forth the five superknowledges, and their three paths of liberation; at the moment of the uninterrupted and liberation paths, first and last, of interwoven dhyāna cultivation; at the moment of giving rise to the four immeasurables, the first three liberations, and the first eight of the eight bases of totality, giving rise to unhindered understanding; and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of the growth of araṇā-samādhi, wish-knowledge, and boundary concentration, and, at the moment of their growth, based on the stage of proximate access clear through the fourth dhyāna, giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, signlessness-of-signlessness, and other such qualities, and at the moment of their growth as well — that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the neutral transformation-fruit-mind class. As for "and while abiding in a wholesome mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, as one is born in the desire or form realm, a wholesome mind flows on in continuous succession for a long duration, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth — the question-and-answer explanation of the nourishing and increasing of the faculties and great elements through growth is as given in the Great-Elements Aggregate.
The sprawling catalogue of specific practices whose growth counts here — the five superknowledges, the four immeasurables, the eight liberations and bases of totality, unhindered understanding, araṇā-samādhi, wish-knowledge, boundary concentration, the paired emptiness/wishlessness/signlessness contemplations — reads almost like a checklist of the entire advanced meditative curriculum, folded into a single technical point about which mind a growing faculty's own attainment must be co-arisen with.
4. The Same Census for Unwholesome and Neutral Non-Material Dharmas
The identical cross-tabulation now runs for unwholesome non-material dharmas (co-arisen only with an unwholesome or a neutral mind, since an unwholesome dharma can never be co-arisen with a wholesome one) and for neutral non-material dharmas (which alone can be co-arisen with all three moral qualities in both directions), with the specific karmic scenarios — an arhat's regression, rebirth from the neutral heights of neither-perception-nor-non-perception — once again supplying the concrete mechanism in each case.
諸法不善無色起彼法不善心俱耶。答諸法不善無色起。彼法或不善心俱。或無記心俱。云何不善心俱。答諸法彼心相應。彼心俱有不善無。色義如前釋。云何無記心俱。答如無記心若退若生不善法得起無記心退不善得起者。謂諸異生已離欲染。起欲界有身見邊執見纏退時。彼心與見修所斷。不善四蘊諸得俱起。無記心生不善得起者。謂從色無色界歿生欲界。以有身見邊執見結生時。彼心與見修所斷不善四蘊諸得俱起。設法不善心俱起。彼法不善無色耶。答諸法不善心俱起。彼法或不善無色。或善無色。或無記無色。云何不善無色。答諸法彼心相應。彼心俱有不善無色。義如前釋。云何善無色。答如不善心若退若生善法得起。此如前善無色起不善心俱釋。云何無記無色。答如不善心若退若生。無記法得起及住不善心無記諸根長養大種增益。彼法得生老住無常。不善心退無記得起者。謂阿羅漢起欲界纏退時。彼心與上八地修所斷無記四蘊諸得俱起。諸不還者。若已離無所有處染。起欲界纏退時。彼心與七地修所斷無記四蘊諸得俱起。乃至若已離初靜慮染。未離第二靜慮染。
"Whenever a dharma arises as an unwholesome non-material dharma, is that dharma co-arisen with an unwholesome mind?" Answer: whenever a dharma arises as an unwholesome non-material dharma, that dharma may be co-arisen with an unwholesome mind, or with a neutral mind. What is meant by "co-arisen with an unwholesome mind"? Answer: a dharma associated with that mind, conascent with that mind, is an unwholesome non-material dharma — the meaning is as explained above. What is meant by "co-arisen with a neutral mind"? Answer: as when a neutral mind either regresses or arises, an unwholesome dharma's attainment can arise. As for an unwholesome attainment arising at the moment of a neutral mind's regression: this refers to an ordinary worldling already free from the defilement of desire who, giving rise to the desire realm's view-of-self or extreme-view binding defilement, thereby regresses — that mind co-arises with the attainment of the unwholesome four aggregates abandoned by seeing and by cultivation. As for an unwholesome attainment arising at the moment of a neutral mind's own arising: this refers to one who dies in the form or formless realm and is reborn in the desire realm, at the moment when, through the bond of view-of-self or extreme-view, rebirth is formed — that mind co-arises with the attainment of the unwholesome four aggregates abandoned by seeing and by cultivation. Conversely, if a dharma is co-arisen with an unwholesome mind, is that dharma an unwholesome non-material dharma? Answer: whenever a dharma is co-arisen with an unwholesome mind, that dharma may be an unwholesome non-material dharma, or a wholesome non-material dharma, or a neutral non-material dharma. What is meant by "an unwholesome non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is an unwholesome non-material dharma — the meaning is as explained above. What is meant by "a wholesome non-material dharma"? Answer: as when an unwholesome mind either regresses or arises, a wholesome dharma's attainment can arise — this is explained just as above, where a wholesome non-material dharma arises co-arisen with an unwholesome mind. What is meant by "a neutral non-material dharma"? Answer: as when an unwholesome mind either regresses or arises, a neutral dharma's attainment can arise, and as when, while abiding in an unwholesome mind, the faculties are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for a neutral attainment arising at the moment of an unwholesome mind's regression: this refers to an arhat who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the neutral four aggregates abandoned by cultivation belonging to the eight upper grounds. As for a non-returner who, already free from the defilement of the sphere of nothing-at-all, gives rise to the desire realm's binding defilement and thereby regresses — that mind co-arises with the attainment of the neutral four aggregates abandoned by cultivation belonging to seven grounds. The very same pattern holds clear through to one who is already free from the defilement of the first dhyāna but not yet free from the defilement of the second dhyāna,
起欲界纏退時。彼心與一地修所斷無記四蘊諸得俱起。諸異生類若已離無所有處染。起不善纏退時。彼心與七地見修所斷。及欲界見所斷。無記四蘊諸得俱起。乃至若已離初靜慮染。未離第二靜慮染。起不善纏退時。彼心與一地見修所斷。及欲界見所斷。無記四蘊諸得俱起。若已離欲界染。未離初靜慮染。起不善纏退時。彼心與欲界見所斷無記四蘊諸得俱起。不善心生無記得起者。謂非想非非想處歿生欲界。以不善心結生時彼心與七地見修所斷。及欲界見所斷無記四蘊。修所斷無記色行二蘊諸得俱起。有說。亦與欲界修所斷。無記心心所諸得俱起。謂善串習威儀路工巧處四蘊。乃至初靜慮歿生欲界。以不善心結生時。彼心與欲界見所斷無記四蘊。修所斷無記色行二蘊諸得俱起。有說。亦與欲界修所斷無記心心所諸得俱起。如前說。及住不善心。乃至彼法得生老住無常者。謂諸異生三十四隨眠。聖者四隨眠隨一流注久相續起時。諸根大種長養增益。彼心與彼得四相俱起。餘如前說。
who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the neutral four aggregates abandoned by cultivation belonging to a single ground. As for ordinary worldlings who, already free from the defilement of the sphere of nothing-at-all, give rise to an unwholesome binding defilement and thereby regress — that mind co-arises with the attainment of the neutral four aggregates abandoned by seeing and by cultivation belonging to seven grounds, together with those abandoned by seeing in the desire realm. The very same pattern holds clear through to one already free from the defilement of the first dhyāna but not yet free from the defilement of the second dhyāna, who, giving rise to an unwholesome binding defilement, thereby regresses — that mind co-arises with the attainment of the neutral four aggregates abandoned by seeing and by cultivation belonging to a single ground, together with those abandoned by seeing in the desire realm. If one already free from the defilement of the desire realm, but not yet free from the defilement of the first dhyāna, gives rise to an unwholesome binding defilement and thereby regresses, that mind co-arises with the attainment of the neutral four aggregates abandoned by seeing in the desire realm. As for a neutral attainment arising at the moment of an unwholesome mind's own arising: this refers to one who dies in the sphere of neither-perception-nor-non-perception and is reborn in the desire realm, at the moment when, through an unwholesome mind, the bond of rebirth is formed — that mind co-arises with the attainment of the neutral four aggregates abandoned by seeing and by cultivation belonging to seven grounds, together with those abandoned by seeing in the desire realm, and with the attainment of the two neutral aggregates of matter and formations abandoned by cultivation. Some hold that this mind also co-arises with the attainment of the neutral mind and mental factors abandoned by cultivation in the desire realm — namely, the four aggregates belonging to deportment and craftsmanship that have been thoroughly practiced to mastery. The very same pattern holds clear through to one who dies in the first dhyāna and is reborn in the desire realm, at the moment when, through an unwholesome mind, the bond of rebirth is formed — that mind co-arises with the attainment of the neutral four aggregates abandoned by seeing in the desire realm, and with the attainment of the two neutral aggregates of matter and formations abandoned by cultivation. Some hold that this mind also co-arises with the attainment of the neutral mind and mental factors abandoned by cultivation in the desire realm, just as stated above. As for "and while abiding in an unwholesome mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, for ordinary worldlings, any one of their own thirty-four latent defilements, or, for noble ones, any one of their own four latent defilements, flows on in continuous succession for a long duration, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth — the remainder is as stated above.
諸法無記無色起。彼法無記心俱耶。答諸法無記無色起。彼法或無記心俱。或善心俱。或不善心俱。云何無記心俱。答諸法彼心相應。彼心俱有無記無色。義如前釋。云何善心俱。答如善心勝進無記法得起。及住善心無記諸根長養大種增益。彼法得生老住無常。
"Whenever a dharma arises as a neutral non-material dharma, is that dharma co-arisen with a neutral mind?" Answer: whenever a dharma arises as a neutral non-material dharma, that dharma may be co-arisen with a neutral mind, or with a wholesome mind, or with an unwholesome mind. What is meant by "co-arisen with a neutral mind"? Answer: a dharma associated with that mind, conascent with that mind, is a neutral non-material dharma — the meaning is as explained above. What is meant by "co-arisen with a wholesome mind"? Answer: as when a wholesome mind advances further, a neutral dharma's attainment can arise, and as when, while abiding in a wholesome mind, the neutral faculties are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be.
此如前善心俱起無記無色釋。云何不善心俱。答如不善心若退若生無記法得起。及住不善心。無記諸根長養大種增益。彼法得生老住無常。此如前不善心俱起無記無色釋。設法無記心俱起。彼法無記無色耶。答諸法無記心俱起。彼法或無記無色或善無色。或不善無。色云何無記無色。答諸法彼心相應。彼心俱有無記無色。義如前釋。云何善無色。答如無記心若退若生善法得起。此如前善無色起無記心俱釋。云何不善無色。答如無記心若退若生不善法得起。
This is explained just as above, where a neutral non-material dharma arises co-arisen with a wholesome mind. What is meant by "co-arisen with an unwholesome mind"? Answer: as when an unwholesome mind either regresses or arises, a neutral dharma's attainment can arise, and as when, while abiding in an unwholesome mind, the neutral faculties are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a neutral non-material dharma arises co-arisen with an unwholesome mind. Conversely, if a dharma is co-arisen with a neutral mind, is that dharma a neutral non-material dharma? Answer: whenever a dharma is co-arisen with a neutral mind, that dharma may be a neutral non-material dharma, or a wholesome non-material dharma, or an unwholesome non-material dharma. What is meant by "a neutral non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a neutral non-material dharma — the meaning is as explained above. What is meant by "a wholesome non-material dharma"? Answer: as when a neutral mind either regresses or arises, a wholesome dharma's attainment can arise — this is explained just as above, where a wholesome non-material dharma arises co-arisen with a neutral mind. What is meant by "an unwholesome non-material dharma"? Answer: as when a neutral mind either regresses or arises, an unwholesome dharma's attainment can arise —
Neutral non-material dharmas turning out to be the unique category capable of full bidirectional traffic with all three moral qualities is a quiet structural payoff: neutrality's own inherent noncommittal character, established many fascicles ago as attainment's own fixed moral home, here reappears as exactly the property that lets it move freely where wholesome and unwholesome dharmas cannot.
5. A New Axis: Realm Instead of Moral Quality
Having exhausted moral quality, the treatise pivots to an entirely new axis — realm — asking whether a desire-realm non-material dharma is co-arisen with a desire-realm mind, and cataloguing an extensive range of scenarios (dying and being reborn across realms, freeing oneself from defilement ground by ground, refining one's faculties, drawing forth the five superknowledges, cultivating the four immeasurables and the paired liberative contemplations) under which a desire-realm dharma's attainment can instead be co-arisen with a form-realm, formless-realm, or entirely unfettered mind.
此如前不善無色起無記心俱釋。諸法欲界無色起彼法欲界心俱耶。
this is explained just as above, where an unwholesome non-material dharma arises co-arisen with a neutral mind. "Whenever a dharma arises as a desire-realm non-material dharma, is that dharma co-arisen with a desire-realm mind?"
答諸法欲界無色起。彼法或欲界心俱。或色界心俱。或無色界心俱。或不繫心俱。云何欲界心俱。答諸法彼心相應彼心俱有。欲界無色彼心相應。欲界無色者。謂欲界心所法彼心俱有。欲界無色者。謂彼法生老住無常。此中亦有同類得起。略故不說。云何色界心俱。答如色界心若生若勝進欲界法得起。及住色界心欲界諸根長養大種增益。彼法得生老住無常。色界心生欲界得起者。謂無色界歿。若生第四靜慮時。彼心與第四靜慮果。欲界通果心品諸得俱起。乃至若生初靜慮時。彼心與初靜慮果。欲界通果心品諸得俱起。如無色界歿生色界。上地歿生下地亦爾。色界心勝進欲界得起者。謂以世俗道離欲界染。第九無間道滅。解脫道起時。彼心與初靜慮果。欲界通果心品諸得俱起。乃至以世俗道離第三靜慮染。第九無間道滅。解脫道起時。彼心與第四靜慮果。欲界通果心品諸得俱起。已離欲染信勝解練根作見至。世俗加行道時。彼心與隨所應靜慮果。欲界通果心品諸得俱起。依未至定。乃至第四靜慮。時解脫阿羅漢練根作不動世俗加行道時。彼心與隨所應靜慮果。欲界通果心品諸得俱起。引發五通諸加行道五無間道。二解脫道。及世俗他心智通。解脫道時。雜修靜慮中間心時起四無量。初三解脫。八勝處前八遍處時起無礙解及依未至定乃至第四靜慮。世俗無礙解增長時起無諍願智邊際定。及增長時依未至定乃至第四靜慮。起空空無願無願無相無相等世俗諸功德。及增長時彼心與隨所應靜慮果。
Answer: whenever a dharma arises as a desire-realm non-material dharma, that dharma may be co-arisen with a desire-realm mind, or with a form-realm mind, or with a formless-realm mind, or with an unfettered mind. What is meant by "co-arisen with a desire-realm mind"? Answer: a dharma associated with that mind, conascent with that mind, is a desire-realm non-material dharma associated with that mind. "A desire-realm non-material dharma" here refers to a desire-realm mental factor conascent with that mind; "a desire-realm non-material dharma" here also refers to that dharma's own arising, aging, abiding, and impermanence. There is likewise, in this connection, the arising of a same-class attainment, though for the sake of brevity it is not stated here. What is meant by "co-arisen with a form-realm mind"? Answer: as when a form-realm mind either arises or advances further, a desire-realm dharma's attainment can arise, and as when, while abiding in a form-realm mind, the desire realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for a desire-realm attainment arising at the moment of a form-realm mind's own arising: this refers to one who dies in the formless realm and, upon being reborn in the fourth dhyāna, has that mind co-arise with the attainment of the fourth-dhyāna fruit and of the desire-realm transformation-fruit-mind class; the same pattern holds clear through to being reborn in the first dhyāna, at which point that mind co-arises with the attainment of the first-dhyāna fruit and of the desire-realm transformation-fruit-mind class. Just as for one who dies in the formless realm and is reborn in the form realm, so too for one who dies in a higher ground and is reborn in a lower ground. As for a desire-realm attainment arising at the moment a form-realm mind advances further: this refers to the moment when, upon becoming free from the defilement of desire by means of the mundane path, the ninth uninterrupted path ceases and the path of liberation arises — that mind co-arises with the attainment of the first-dhyāna fruit and of the desire-realm transformation-fruit-mind class; the same pattern holds clear through to becoming free from the defilement of the third dhyāna by means of the mundane path, at the moment the ninth uninterrupted path ceases and the path of liberation arises, at which point that mind co-arises with the attainment of the fourth-dhyāna fruit and of the desire-realm transformation-fruit-mind class. At the moment a follower-through-faith, already free from the defilement of desire, refines his faculties into the mundane preparatory path of becoming a follower-through-vision, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the desire-realm transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into the mundane preparatory path of becoming an unshakeable one, based on the stage of proximate access clear through the fourth dhyāna, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the desire-realm transformation-fruit-mind class. At the moment of the various preparatory paths and the five uninterrupted paths that draw forth the five superknowledges, and their two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; at the moment of the intermediate mind of interwoven dhyāna cultivation, giving rise to the four immeasurables, the first three liberations, and the first eight of the eight bases of totality, giving rise to unhindered understanding; and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of the growth of the mundane unhindered understanding, giving rise to araṇā-samādhi, wish-knowledge, and boundary concentration, and, at the moment of their growth, based on the stage of proximate access clear through the fourth dhyāna, giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, signlessness-of-signlessness, and other such mundane qualities, and at the moment of their growth as well — that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate
欲界通果心品諸得俱起。及住色界心。乃至彼法得生老住無常者。
and of the desire-realm transformation-fruit-mind class. As for "and while abiding in a form-realm mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be":
謂生欲界入色界定時。諸根大種長養增益。彼心與彼得四相俱起。
this refers to the moment when, while born in the desire realm, one enters a form-realm concentration, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth.
Running through this entire technical inventory of advanced practices for a second time, now keyed to realm rather than moral quality, reveals that the treatise treats these two properties as genuinely independent dimensions requiring separate exhaustive treatment — knowing how a practice's attainment behaves under one axis tells you nothing for free about how it behaves under the other, and each must be checked all over again.
6. Formless-Realm and Unfettered Minds, and a Textual Gap the Editors Flag
The desire-realm census continues through co-arising with formless-realm and unfettered minds, before reversing direction entirely to ask which realm's non-material dharma a desire-realm mind itself co-arises with — closing with a pointed editorial aside: an unfettered attainment can also arise from a desire-realm mind's own advance through giving, precepts, hearing, or reflection, yet the base text never mentions this, and the commentators openly disagree about whether that is a genuine gap or a deliberate omission.
云何無色界心俱。答如住無色界心。欲界諸根長養大種增益。彼法得生老住無常。謂生欲界入無色界定時。諸根大種長養增益彼心與彼得四相俱起。云何不繫心俱。答如不繫心勝進欲界法得起。及住不繫心欲界諸根長養大種增益。彼法得生老住無常。不繫心勝進欲界法得起者。謂住見道三類智時。彼心與苦集滅二現觀邊。所修欲界世俗智品諸得俱起。以無漏道離欲界染。第九無間道滅。解脫道起時。彼心與初靜慮果。欲界通果心品諸得俱起。乃至以無漏道離第三靜慮染。第九無間道滅。解脫道起時。彼心與第四靜慮果。欲界通果心品諸得俱起。金剛喻定滅。盡智起時。彼心與隨所應靜慮果。欲界通果心品諸得。及爾時所得欲界善法諸得俱起。已離欲染。信勝解練根作見至。無漏加行道時。有說。及解脫道時。彼心與隨所應靜慮果。欲界通果心品諸得俱起。時解脫阿羅漢練根作不動。依未至定乃至第四靜慮無漏加行道時。彼心與隨所應靜慮果。
What is meant by "co-arisen with a formless-realm mind"? Answer: as when, while abiding in a formless-realm mind, the desire realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this refers to the moment when, while born in the desire realm, one enters a formless-realm concentration, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. What is meant by "co-arisen with an unfettered mind"? Answer: as when an unfettered mind advances further, a desire-realm dharma's attainment can arise, and as when, while abiding in an unfettered mind, the desire realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be. As for a desire-realm attainment arising at the moment an unfettered mind advances further: this refers to the moment when, abiding in the path of seeing at the three kinds of class-knowledge, that mind co-arises with the attainment of the mundane wisdom bordering on the direct realization of suffering, origin, and cessation, as cultivated with respect to the desire realm; or to the moment when, upon becoming free from the defilement of desire by means of the uncontaminated path, the ninth uninterrupted path ceases and the path of liberation arises, at which point that mind co-arises with the attainment of the first-dhyāna fruit and of the desire-realm transformation-fruit-mind class; the same pattern holds clear through to becoming free from the defilement of the third dhyāna by means of the uncontaminated path, at the moment the ninth uninterrupted path ceases and the path of liberation arises, at which point that mind co-arises with the attainment of the fourth-dhyāna fruit and of the desire-realm transformation-fruit-mind class. At the moment the vajra-like concentration ceases and the knowledge of exhaustion arises, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the desire-realm transformation-fruit-mind class, together with the attainment of whatever desire-realm wholesome dharma is obtained at that very moment. At the moment a follower-through-faith, already free from the defilement of desire, refines his faculties into the uncontaminated preparatory path of becoming a follower-through-vision — some say: and at the moment of the path of liberation as well — that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the desire-realm transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into the uncontaminated preparatory path of becoming an unshakeable one, based on the stage of proximate access clear through the fourth dhyāna, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate
欲界通果心品諸得俱起。依一切地第九解脫道時。彼心與四靜慮果。欲界通果心品諸得。及爾時所得欲界善法諸得俱起起無漏他心智通時。雜修靜慮初後心時。依未至定乃至第四靜慮無漏無礙解等增長時。彼心與隨所應靜慮果。欲界通果心品諸得俱起及住不繫心。乃至彼法得生老住無常者。謂生欲界入無漏未至乃至無所有處定時。諸根大種長養增益。彼心與彼得四相俱起。設法欲界心俱起。彼法欲界無色耶。答諸法欲界心俱起。彼法或欲界無色。或色界無色。或無色界無色。或不繫無色。云何欲界無色。答諸法彼心相應彼心俱有。欲界無色義如前釋。云何色界無色。答如欲界心。
and of the desire-realm transformation-fruit-mind class; and, based on every ground, at the moment of the ninth path of liberation, that mind co-arises with the attainment of all four dhyāna-fruits and of the desire-realm transformation-fruit-mind class, together with the attainment of whatever desire-realm wholesome dharma is obtained at that very moment. At the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, at the moment of the first and last minds of interwoven dhyāna cultivation, and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of the growth of the uncontaminated unhindered understanding and the like, that mind co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the desire-realm transformation-fruit-mind class. As for "and while abiding in an unfettered mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, while born in the desire realm, one enters the uncontaminated concentration ranging from proximate access up through the sphere of nothing-at-all, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. Conversely, if a dharma is co-arisen with a desire-realm mind, is that dharma a desire-realm non-material dharma? Answer: whenever a dharma is co-arisen with a desire-realm mind, that dharma may be a desire-realm non-material dharma, or a form-realm non-material dharma, or a formless-realm non-material dharma, or an unfettered non-material dharma. What is meant by "a desire-realm non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a desire-realm non-material dharma — the meaning is as explained above. What is meant by "a form-realm non-material dharma"? Answer: as with a desire-realm mind,
若退若生色界法得起。欲界心退色界得起者。謂諸聖者已離色染。
when it either regresses or arises, a form-realm dharma's attainment can arise. As for a form-realm attainment arising at the moment of a desire-realm mind's regression: this refers to noble ones already free from the defilement of the form realm,
起欲界纏退時。彼心與色界四地修所斷法諸得俱起。乃至已離初靜慮染。未離第二靜慮染。起欲界纏退時彼心與色界一地。修所斷法諸得俱起。若諸異生已離色染。起欲界纏退時。彼心與色界四地見修所斷法諸得俱起。乃至已離初靜慮染。未離第二靜慮染。起欲界纏退時。彼心與色界一地見修所斷法諸得俱起。欲界心生色界得起者。謂從無色界歿生欲界時。彼心與色界四地。見修所斷法諸得俱起。乃至從第二靜慮歿生欲界時。彼心與色界一地。見修所斷法諸得俱起。云何無色界無色。答如欲界心若退若生無色界法得起。欲界心退無色界得起者。謂阿羅漢起欲界纏退時。彼心與無色界四地修所斷法諸得俱起。若不還者已離無所有處染。起欲界纏退時。彼心與無色界三地。修所斷法諸得俱起。乃至已離空無邊處染。未離識無邊處染。起欲界纏退時。彼心與無色界一地。修所斷法諸得俱起。若諸異生已離無所有處染。起欲界纏退時。彼心與無色界三地。見修所斷法諸得俱起。乃至已離空無邊處染。未離識無邊處染。起欲界纏退時。彼心與無色界一地。見修所斷法諸得俱起。欲界心生無色界得起者。謂從非想非非想處歿生欲界時。彼心與無色界三地。見修所斷法諸得俱起。乃至從識無邊處歿生欲界時。彼心與無色界一地。見修所斷法諸得俱起。云何不繫無色。答如欲界心退不繫法得起。謂阿羅漢退勝根住劣根時。彼欲界心與劣根品不繫得俱起。學退勝種性住劣種性亦爾。若諸聖者已離欲染。起欲界下下下中二品纏退時。彼心與一來果及勝果道諸得俱起。若起下上品纏退時。猶能護加行者。彼心亦與如前諸不繫得俱起。其有不能護加行者。彼心唯與一來果諸得俱起。若起中下乃至上中五品纏退時。彼心與預流果及勝果道諸得俱起。若起上上品纏退時。猶能護加行者。彼心亦與如前諸不繫得俱起。其有不能護加行者。彼心唯與預流果諸得俱起。若一來者前六品纏隨起何退。彼心隨應亦與如前諸不繫得俱起。問欲界心勝進不繫法得亦起。如或由施。或由戒。或由聞。或由思故。令於惡趣等得非擇滅。此中何故不說。有說。應說而不說者。當知此義有餘。如是說者。非擇滅雖不繫。而彼得非不繫。此中說不繫得起是故不說。
who, giving rise to the desire realm's binding defilement, thereby regress — that mind co-arises with the attainment of the form-realm dharmas abandoned by cultivation belonging to four grounds. The very same pattern holds clear through to one already free from the defilement of the first dhyāna but not yet free from the defilement of the second dhyāna who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the form-realm dharmas abandoned by cultivation belonging to a single ground. As for ordinary worldlings already free from the defilement of the form realm who, giving rise to the desire realm's binding defilement, thereby regress — that mind co-arises with the attainment of the form-realm dharmas abandoned by seeing and by cultivation belonging to four grounds. The very same pattern holds clear through to one already free from the defilement of the first dhyāna but not yet free from the defilement of the second dhyāna who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the form-realm dharmas abandoned by seeing and by cultivation belonging to a single ground. As for a form-realm attainment arising at the moment of a desire-realm mind's own arising: this refers to the moment of dying in the formless realm and being reborn in the desire realm, at which point that mind co-arises with the attainment of the form-realm dharmas abandoned by seeing and by cultivation belonging to four grounds; the same pattern holds clear through to dying in the second dhyāna and being reborn in the desire realm, at which point that mind co-arises with the attainment of the form-realm dharmas abandoned by seeing and by cultivation belonging to a single ground. What is meant by "a formless-realm non-material dharma"? Answer: as with a desire-realm mind, when it either regresses or arises, a formless-realm dharma's attainment can arise. As for a formless-realm attainment arising at the moment of a desire-realm mind's regression: this refers to an arhat who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas abandoned by cultivation belonging to four grounds. As for a non-returner already free from the defilement of the sphere of nothing-at-all who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas abandoned by cultivation belonging to three grounds; the same pattern holds clear through to one already free from the defilement of the sphere of infinite space but not yet free from the defilement of the sphere of infinite consciousness who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas abandoned by cultivation belonging to a single ground. As for ordinary worldlings already free from the defilement of the sphere of nothing-at-all who, giving rise to the desire realm's binding defilement, thereby regress — that mind co-arises with the attainment of the formless-realm dharmas abandoned by seeing and by cultivation belonging to three grounds; the same pattern holds clear through to one already free from the defilement of the sphere of infinite space but not yet free from the defilement of the sphere of infinite consciousness who, giving rise to the desire realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas abandoned by seeing and by cultivation belonging to a single ground. As for a formless-realm attainment arising at the moment of a desire-realm mind's own arising: this refers to the moment of dying in the sphere of neither-perception-nor-non-perception and being reborn in the desire realm, at which point that mind co-arises with the attainment of the formless-realm dharmas abandoned by seeing and by cultivation belonging to three grounds; the same pattern holds clear through to dying in the sphere of infinite consciousness and being reborn in the desire realm, at which point that mind co-arises with the attainment of the formless-realm dharmas abandoned by seeing and by cultivation belonging to a single ground. What is meant by "an unfettered non-material dharma"? Answer: as with a desire-realm mind's regression, an unfettered dharma's attainment can arise — this refers to an arhat who regresses from a superior faculty and abides in an inferior one, at which point that desire-realm mind co-arises with the unfettered attainment belonging to the inferior faculty's own class; the very same holds for a trainee who regresses from a superior lineage-determination and abides in an inferior one. If noble ones already free from the defilement of desire, giving rise to the lowest-lowest or lowest-middling grade of the desire realm's binding defilement, thereby regress, that mind co-arises with the attainment of the once-returner's fruit and the superior fruit-path. If they give rise to the lowest-highest grade of binding defilement and thereby regress, and are still capable of guarding their own preparatory practice, that mind likewise co-arises with the same unfettered attainments as before; but if incapable of guarding their own preparatory practice, that mind co-arises only with the attainment of the once-returner's fruit. If they give rise to any grade of binding defilement from the middling-lowest up through the highest-middling — five grades in all — and thereby regress, that mind co-arises with the attainment of the stream-enterer's fruit and the superior fruit-path. If they give rise to the highest-highest grade of binding defilement and thereby regress, and are still capable of guarding their own preparatory practice, that mind likewise co-arises with the same unfettered attainments as before; but if incapable of guarding their own preparatory practice, that mind co-arises only with the attainment of the stream-enterer's fruit. If a once-returner regresses through giving rise to any of the first six grades of binding defilement, that mind, as appropriate, likewise co-arises with the same unfettered attainments as before. Question: a desire-realm mind's advancing further can also give rise to an unfettered dharma's attainment — as when, through giving, precepts, hearing, or reflection, one obtains a non-analytical cessation with respect to the evil destinies and the like — why is this not mentioned here? Some hold: it ought to have been mentioned, and its omission should be understood as an incompleteness in the text. Others hold: although non-analytical cessation itself is unfettered, its attainment is not unfettered — since this passage speaks only of the arising of an unfettered attainment, it is for this reason not mentioned here.
Watching the Vibhāṣā editors preserve two live, unresolved explanations for the very same textual silence — either the base text simply forgot a case, or non-analytical cessation's own attainment is not actually unfettered even though the cessation itself is — is a candid moment of scholarly honesty: rather than paper over an awkward gap with a single tidy story, the tradition is content to hand down the disagreement itself as part of what a careful reader needs to know.
7. Form-Realm Non-Material Dharmas and Their Own Four-Way Census
The entire realm-based census now repeats a third time for form-realm non-material dharmas, tracking co-arising with desire-realm, formless-realm, and unfettered minds — the desire-realm case explained by simple back-reference to work already done, the formless-realm case by the same growth-mechanism as before, and the unfettered case opening onto yet another dense catalogue of paths, superknowledges, and the direct realization of the four truths.
諸法色界無色起。彼法色界心俱耶。答諸法色界無色起。彼法或色界心俱。或欲界心俱。或無色界心俱。或不繫心俱。云何色界心俱。答諸法彼心相應彼心俱有。色界無色義如前釋。云何欲界心俱。答如欲界心若退若生。色界法得起。此如前欲界心俱起色界無色說。云何無色界心俱。答如住無色界心。色界諸根長養大種增益。彼法得生老住無常。謂生色界入無色界定時。諸根大種長養增益。彼心與彼得四相俱起。云何不繫心俱。答如不繫心勝進色界法得起。及住不繫心。色界諸根長養大種增益。彼法得生老住無常。
"Whenever a dharma arises as a form-realm non-material dharma, is that dharma co-arisen with a form-realm mind?" Answer: whenever a dharma arises as a form-realm non-material dharma, that dharma may be co-arisen with a form-realm mind, or with a desire-realm mind, or with a formless-realm mind, or with an unfettered mind. What is meant by "co-arisen with a form-realm mind"? Answer: a dharma associated with that mind, conascent with that mind, is a form-realm non-material dharma associated with that mind — the meaning is as explained above. What is meant by "co-arisen with a desire-realm mind"? Answer: as when a desire-realm mind either regresses or arises, a form-realm dharma's attainment can arise — this is explained just as above, where a form-realm non-material dharma arises co-arisen with a desire-realm mind. What is meant by "co-arisen with a formless-realm mind"? Answer: as when, while abiding in a formless-realm mind, the form realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this refers to the moment when, while born in the form realm, one enters a formless-realm concentration, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. What is meant by "co-arisen with an unfettered mind"? Answer: as when an unfettered mind advances further, a form-realm dharma's attainment can arise, and as when, while abiding in an unfettered mind, the form realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be.
不繫心勝進色界得起者。謂住見道三類智時。彼心與苦集滅三現觀邊所修色界世俗智品諸得俱起。以無漏道離欲界染。若無漏為加行。諸加行道九無間道。九解脫道時。彼心與未來所修色界道諸得俱起。第九解脫道時。亦與初靜慮果。色界通果心品諸得俱起。以無漏道離初靜慮。乃至第三靜慮染時。若無漏為加行。諸加行道九無間道。九解脫道時。彼心與未來所修色界道諸得俱起。最後解脫道時。亦與第二靜慮乃至第四靜慮果。色界通果心品諸得俱起。以無漏道離第四靜慮染。及依未至定。乃至第四靜慮。離空無邊處乃至非想非非想處染。若無漏為加行諸加行道時。彼心與未來所修色界道諸得俱起。金剛喻定滅。盡智起時。彼心與爾時所得色界善諸得俱起。亦與隨所應靜慮果。色界通果心品諸得俱起。未離欲染信勝解練根作見至。若無漏為加行彼加行道時。有說。及解脫道時。
As for a form-realm attainment arising at the moment an unfettered mind advances further: this refers to the moment when, abiding in the path of seeing at the three kinds of class-knowledge, that mind co-arises with the attainment of the mundane wisdom bordering on the direct realization of suffering, origin, and cessation — three in all — as cultivated with respect to the form realm; or to the moment when, upon becoming free from the defilement of desire by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice, at every preparatory path, the nine uninterrupted paths, and the nine paths of liberation, that mind co-arises with the attainment of the form-realm path to be cultivated in the future — and, at the ninth path of liberation, also co-arises with the attainment of the first-dhyāna fruit and of the form-realm transformation-fruit-mind class; or to becoming free from the defilement of the first dhyāna clear through the third dhyāna by means of the uncontaminated path, if the uncontaminated serves as the preparatory practice, at every preparatory path, the nine uninterrupted paths, and the nine paths of liberation, that mind co-arises with the attainment of the form-realm path to be cultivated in the future — and, at the final path of liberation, also co-arises with the attainment of the second-dhyāna fruit clear through the fourth-dhyāna fruit and of the form-realm transformation-fruit-mind class; or to becoming free from the defilement of the fourth dhyāna, and, based on the stage of proximate access clear through the fourth dhyāna, becoming free from the defilement of the sphere of infinite space clear through the sphere of neither-perception-nor-non-perception, by means of the uncontaminated path — if the uncontaminated serves as the preparatory practice, at every preparatory path, that mind co-arises with the attainment of the form-realm path to be cultivated in the future. At the moment the vajra-like concentration ceases and the knowledge of exhaustion arises, that mind co-arises with the attainment of whatever form-realm wholesome dharma is obtained at that very moment, and also co-arises with the attainment of whichever dhyāna-fruit is appropriate and of the form-realm transformation-fruit-mind class. At the moment a follower-through-faith, not yet free from the defilement of desire, refines his faculties into the preparatory path of becoming a follower-through-vision, if the uncontaminated serves as the preparatory practice — some say: and at the moment of the path of liberation as well —
彼心與未來所修色界道諸得俱起。已離欲染信勝解練根作見至。若無漏為加行彼加行道時。有說。及解脫道時。彼心與未來所修色界道諸得。及隨所應靜慮果。色界通果心品諸得俱起。時解脫阿羅漢練根作不動。依未至定乃至第四靜慮無漏加行道時。彼心與未來所修色界道諸得。及隨所應靜慮果。色界通果心品諸得俱起。依一切地第九解脫道時。彼心與爾時所得色界善諸得。及四靜慮果。色界通果心品諸得俱起。起無漏他心智通時。雜修靜慮初後心時。依未至定。乃至第四靜慮無漏。無礙解增長時。即依彼諸地起無漏念住時。彼心與未來所修色界道諸得。及隨所應靜慮果。色界通果心品諸得俱起。及住不繫心。乃至彼法得生老住無常者。謂生色界入無漏未至。乃至無所有處定時。諸根大種長養增益。彼心與彼得四相俱起。設法色界心俱起。彼法色界無色耶。答諸法色界心俱起。彼法或色界無色。或欲界無色。或無色界無。色或不繫無色。云何色界無色。答諸法彼心相應。彼心俱有色界無色義如前釋。云何欲界無色。答如色界心若生若勝進。欲界法得起。及住色界心欲界。諸根長養大種增益。彼法得生老住無常。此如前欲界無色起色界心俱釋。云何無色界無色。答如色界心若退若生。無色界法得起。色界心退無色界得起者。謂阿羅漢起色界纏退時。彼心與無色界四地。
that mind co-arises with the attainment of the form-realm path to be cultivated in the future. At the moment a follower-through-faith, already free from the defilement of desire, refines his faculties into the preparatory path of becoming a follower-through-vision, if the uncontaminated serves as the preparatory practice — some say: and at the moment of the path of liberation as well — that mind co-arises with the attainment of the form-realm path to be cultivated in the future, together with the attainment of whichever dhyāna-fruit is appropriate and of the form-realm transformation-fruit-mind class. At the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, based on the stage of proximate access clear through the fourth dhyāna, at the uncontaminated preparatory path, that mind co-arises with the attainment of the form-realm path to be cultivated in the future, together with the attainment of whichever dhyāna-fruit is appropriate and of the form-realm transformation-fruit-mind class. Based on every ground, at the moment of the ninth path of liberation, that mind co-arises with the attainment of whatever form-realm wholesome dharma is obtained at that very moment, together with the attainment of all four dhyāna-fruits and of the form-realm transformation-fruit-mind class. At the moment of giving rise to the uncontaminated mind-reading-knowledge superknowledge, at the moment of the first and last minds of interwoven dhyāna cultivation, and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of the growth of the uncontaminated unhindered understanding, and at the very moment of giving rise, based on those same grounds, to the uncontaminated mindfulness-foundations, that mind co-arises with the attainment of the form-realm path to be cultivated in the future, together with the attainment of whichever dhyāna-fruit is appropriate and of the form-realm transformation-fruit-mind class. As for "and while abiding in an unfettered mind... clear through to that dharma's own arising, aging, abiding, and impermanence coming to be": this refers to the moment when, while born in the form realm, one enters the uncontaminated concentration ranging from proximate access up through the sphere of nothing-at-all, during which the faculties and great elements are nourished and increased through growth, and that mind co-arises with the attainment of the four characteristics belonging to that growth. Conversely, if a dharma is co-arisen with a form-realm mind, is that dharma a form-realm non-material dharma? Answer: whenever a dharma is co-arisen with a form-realm mind, that dharma may be a form-realm non-material dharma, or a desire-realm non-material dharma, or a formless-realm non-material dharma, or an unfettered non-material dharma. What is meant by "a form-realm non-material dharma"? Answer: a dharma associated with that mind, conascent with that mind, is a form-realm non-material dharma — the meaning is as explained above. What is meant by "a desire-realm non-material dharma"? Answer: as when a form-realm mind either arises or advances further, a desire-realm dharma's attainment can arise, and as when, while abiding in a form-realm mind, the desire realm's faculties and great elements are nourished and increased through growth, that dharma's own arising, aging, abiding, and impermanence come to be — this is explained just as above, where a desire-realm non-material dharma arises co-arisen with a form-realm mind. What is meant by "a formless-realm non-material dharma"? Answer: as when a form-realm mind either regresses or arises, a formless-realm dharma's attainment can arise. As for a formless-realm attainment arising at the moment of a form-realm mind's regression: this refers to an arhat who, giving rise to the form realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas belonging to four grounds,
By this third full pass through the same four-way structure, the underlying method has become fully transparent to the reader: whatever the axis — moral quality or realm — and whatever the particular dharma in question, the same three levers (direct association, regression-or-rebirth, and continuous growth) are being methodically re-applied to generate the entire combinatorial space, one case at a time.
8. The Formless-Realm Case Concludes, and a Second Textual Gap
The form-realm census concludes with formless-realm and unfettered co-arising, tracking specific patterns of regression and rebirth across the formless grounds — before closing with a second editorial aside strikingly parallel to the first: an unfettered attainment can also arise at the very moment a form-realm mind itself arises through rebirth, yet the base text again omits this, with the commentators again offering competing explanations, this time converging on the view that the cessation obtained at that moment is fettered to the form realm even though cessation itself is unfettered.
修所斷法諸得俱起。諸不還者已離無所有處染。起色界纏退時。彼心與無色界三地。修所斷法諸得俱起。乃至已離空無邊處染。未離識無邊處染。起色界纏退時。彼心與無色界一地。見修所斷法諸得俱起。若諸異生已離無所有處染。起色界纏退時。彼心與無色界三地。見修所斷法諸得俱起。乃至已離空無邊處染。未離識無邊處染。起色界纏退時。彼心與無色界一地。見修所斷法諸得俱起。色界心生無色界得起者。謂從非想非非想處歿生色界時。彼心與無色界三地。見修所斷法諸得俱起。乃至識無邊處歿生色界時。彼心與無色界一地。見修所斷法諸得俱起。云何不繫無色。答如色界心若退若勝進。不繫法得起。色界心退不繫得起者。謂阿羅漢起色界纏退時。彼心與不還果。及勝果道諸得俱起。色界心勝進不繫得起者。謂諸聖者以世俗道離欲界乃至第三靜慮染。若世俗為加行。一切加行無間解脫道時。彼心與未來所修不繫法諸得俱起。依未至定乃至第四靜慮。離第四靜慮乃至非想非非想處染。若世俗為加行。
abandoned by cultivation. As for a non-returner already free from the defilement of the sphere of nothing-at-all who, giving rise to the form realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas belonging to three grounds, abandoned by cultivation; the same pattern holds clear through to one already free from the defilement of the sphere of infinite space but not yet free from the defilement of the sphere of infinite consciousness who, giving rise to the form realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas belonging to a single ground, abandoned by seeing and by cultivation. As for ordinary worldlings already free from the defilement of the sphere of nothing-at-all who, giving rise to the form realm's binding defilement, thereby regress — that mind co-arises with the attainment of the formless-realm dharmas belonging to three grounds, abandoned by seeing and by cultivation; the same pattern holds clear through to one already free from the defilement of the sphere of infinite space but not yet free from the defilement of the sphere of infinite consciousness who, giving rise to the form realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the formless-realm dharmas belonging to a single ground, abandoned by seeing and by cultivation. As for a formless-realm attainment arising at the moment of a form-realm mind's own arising: this refers to the moment of dying in the sphere of neither-perception-nor-non-perception and being reborn in the form realm, at which point that mind co-arises with the attainment of the formless-realm dharmas belonging to three grounds, abandoned by seeing and by cultivation; the same pattern holds clear through to dying in the sphere of infinite consciousness and being reborn in the form realm, at which point that mind co-arises with the attainment of the formless-realm dharmas belonging to a single ground, abandoned by seeing and by cultivation. What is meant by "an unfettered non-material dharma"? Answer: as when a form-realm mind either regresses or advances further, an unfettered dharma's attainment can arise. As for an unfettered attainment arising at the moment of a form-realm mind's regression: this refers to an arhat who, giving rise to the form realm's binding defilement, thereby regresses — that mind co-arises with the attainment of the non-returner's fruit and the superior fruit-path. As for an unfettered attainment arising at the moment a form-realm mind advances further: this refers to noble ones who, becoming free from the defilement of the desire realm clear through the third dhyāna by means of the mundane path, if the mundane serves as the preparatory practice, at every preparatory, uninterrupted, and liberation path, have that mind co-arise with the attainment of the unfettered dharma to be cultivated in the future; or, based on the stage of proximate access clear through the fourth dhyāna, becoming free from the defilement of the fourth dhyāna clear through the sphere of neither-perception-nor-non-perception, if the mundane serves as the preparatory practice,
諸加行道時。彼心與未來所修不繫法諸得俱起。信勝解練根作見至。及依未至定乃至第四靜慮。時解脫阿羅漢練根作不動。若世俗為加行。諸加行道時。彼心與未來所修不繫法諸得俱起。若諸聖者引發諸通諸加行道。五無間道二解脫道。及世俗他心智通。解脫道時。雜修靜慮中間心時。若諸聖者起四無量。初三解脫。八勝處前八遍處時。起無礙解及依未至定乃至第四靜慮。世俗無礙解增長時起無諍願智。邊際定及增長時。依未至定乃至第四靜慮。起空空無願無願無相無相時。及聖者即依彼地。起不淨觀。持息念。世俗念住等諸功德。及增長時。彼心與未來所修不繫法諸得俱起。問色界心生時不繫法得亦起。如無色界歿生第四靜慮時。彼心與第三靜慮見修所斷蘊擇滅得俱起。乃至上地歿生初靜慮時。彼心與欲界見修所斷蘊擇滅得俱起。此中何故不說。答有說。應說而不說者當知此義有餘。如是說者。爾時所得擇滅雖不繫而彼諸得是色界繫。非不繫是故不說。
at every preparatory path, that mind co-arises with the attainment of the unfettered dharma to be cultivated in the future. At the moment a follower-through-faith refines his faculties into becoming a follower-through-vision, based on the stage of proximate access clear through the fourth dhyāna, or at the moment a time-liberated arhat refines his faculties into becoming an unshakeable one, if the mundane serves as the preparatory practice, at every preparatory path, that mind co-arises with the attainment of the unfettered dharma to be cultivated in the future. At the moment noble ones, drawing forth the superknowledges, undertake every preparatory path, the five uninterrupted paths, and the two paths of liberation, together with the mundane mind-reading-knowledge superknowledge's own path of liberation; at the moment of the intermediate mind of interwoven dhyāna cultivation; at the moment noble ones give rise to the four immeasurables, the first three liberations, and the first eight of the eight bases of totality, giving rise to unhindered understanding, and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of the growth of the mundane unhindered understanding, giving rise to araṇā-samādhi and wish-knowledge; at the moment of boundary concentration and its growth, and, based on the stage of proximate access clear through the fourth dhyāna, at the moment of giving rise to emptiness-of-emptiness, wishlessness-of-wishlessness, and signlessness-of-signlessness; and when noble ones, based on those same grounds, give rise to the contemplation of impurity, mindfulness of breathing, mundane mindfulness-foundations, and other such qualities, and at the moment of their growth as well — that mind co-arises with the attainment of the unfettered dharma to be cultivated in the future. Question: an unfettered dharma's attainment can also arise at the very moment a form-realm mind arises — as when one dies in the formless realm and is reborn in the fourth dhyāna, at which point that mind co-arises with the attainment of the third dhyāna's own analytical cessation of the aggregates abandoned by seeing and by cultivation, and so on clear through dying in a higher ground and being reborn in the first dhyāna, at which point that mind co-arises with the attainment of the desire realm's own analytical cessation of the aggregates abandoned by seeing and by cultivation — why is this not mentioned here? Answer: some hold that it ought to have been mentioned, and its omission should be understood as an incompleteness in the text. Others hold: although the analytical cessation obtained at that moment is itself unfettered, its own attainment is fettered to the form realm, not unfettered — and it is for this reason that it is not mentioned here.
That the fascicle closes on the very same kind of unresolved textual puzzle it raised only a few sections earlier — an unfettered dharma with a decidedly non-unfettered attainment — gives this otherwise highly mechanical census an oddly reflective final note: even after nine grounds' worth of exhaustive combinatorial coverage, the relationship between an unconditioned dharma's own nature and the nature of what merely possesses it remains subtle enough to generate genuine, lasting disagreement.
Fascicle 159 Complete
This closes fascicle 159 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 159 continues within the Attainment Nyāsa (得納息第一之三) of the Concentration Aggregate, running an exhaustive cross-tabulation of non-material dharmas (attainment and the four conditioned characteristics) against the mind they co-arise with, first across the three moral qualities and then across the desire, form, and formless realms and the unfettered, closing with two editorial notes on gaps in the base text concerning non-analytical cessation's own attainment. Fascicle 160 continues within this same Attainment Nyāsa.