1 As [it is said]: “The five sensory consciousnesses are mistaken.” Some say: “It can be [the case that they are mistaken]. Like 2 [to somebody] occurs [mistaking] a banner for a heron, and [mistaking] the sound of a cymbal for the sound of a flute (?).” 3 In this regard, one [might] say: “It is not the case that to the eye-consciousness occurs [mistaking] a banner [for] a heron.” And it could be said that, in the same way, 4 craving is indeed in all [of the sensory consciousnesses; hence they can be mistaken] (?).” Others say: “[The five sensory consciousnesses are] unmistaken.” What 5 is the reason? “For these [i.e., the sensory consciousnesses] are the graspers of inherent characteristics. And by bringing together [the inherent characteristics of the apprehended objects], mistake [occurs]. Like 6 [taking] impermanence as permanence.” In this regard, one [might] say: “[That] is not correct knowledge.” In this regard, one [might] say: “Like 7 fallen down from form (?). And that is not correct knowledge; that is wrong.”

As [it is said]: “A single thought 8 is not capable in deciding: ‘I shall do this, I shall not do this.’” How 9 do the abandoning of [what is] unwholesome and the attainment of [what is] wholesome occur? In this regard, one [might] say: “.. .. .. .. ” 10 Others say: “It is explained.” Another says: “It is not the case that to somebody occurs this false conceit ‘This one I abandon, 11 having attained that I abide in it.’ But, [on the contrary], this [which is] unwholesome 12 is ceased, that [which is] wholesome is produced, hence it [i.e., the unwholesome] is abandoned and 13 having attained [what is] wholesome, he abides [in it].’ This [is what occurs to] one with correct knowledge.”

Can it be the case that a single [act of] consciousness 14 can take two inherent characteristics as object? Answer: “It can be the case.” As [it is said]: “There are 15 two great elements [taken as the object].” In this regard [one might say]: “‘With respect to the sense sphere, ‘[an act of consciousness arises] having a single sense organ and a single object support’ [, hence,] 16 it is not the case that, having one sense organ, [it can take] another [second object support]. Therefore, that is an inconclusive argumentation; it is just one [sense organ and one object support], [and] that [other inherent characteristic] is another object domain.” 17 Others say: “There shall be an exposition.” Others say: “It could be because of being similar.” 18 In this regard, [one might] say: “‘Same’ [i.e., samāna] means ‘identical’ [i.e., eka lit. ‘one’; hence, there cannot be two].” Another says: “That is a serial continuity (?).”

19 [If] as [it is said]: “For all beings cognitions occur one by one”, how can one know the following: 20 “It is the case that there are two different characteristics”? Some say: “Because of being similar.” 21 Others say: “That is true.” Others say: “There is an exposition.” 22 Others say: “That is a different object domain, for the inherent characteristics are dissimilar.”

23 When one has fallen from the realm of formlessness, while being reborn into the realm of form, [or] while being reborn into the realm of desire, for what reason 24 is the accompaniment with thoughts associated with desire obtained? Some say: “Because of the acquisition of the corporeal basis.” Some 25 say: “When that corporeal basis is associated with form.” 26 Others say: “These [thoughts] are obtained by that [being] because of the power of the corporeal basis. Like one 27 is entangled in debts [lit. ‘makes nets with debts’] (?).”

Those thoughts are to be said of deportment, are to be said of arts and crafts. 28 Some say: “The thoughts of moving, standing and sitting, these 29 are of deportment; the ones that are capable of a creation, those are of arts and crafts.”

30 When one falls from the realm of formlessness, while being reborn the realm of form, the wholesome roots that are obtained, 31 how are they obtained? Associated with what do they operate? Some say: 32 “Associated with form, and they are obtained because of the acquisition of the corporeal basis.” Some 33 say: “What is acquired is obtained when [one] is reborn.” In this regard, one [might] say: “That [being] is reborn with a defiled mind.” 34 Another says: “What is acquired is obtained after birth.” In this regard, one says: “But surely 35 [if] those [wholesome roots] associated with the [realm of] formless have been abandoned (?), and those associated with the [realm of] form have not been obtained yet 36, [then] he would become one who has cut off the wholesome roots.” In this regard, one [might] say: “The cutting off of the wholesome roots occur by means of application; 37 therefore, that [statement] is fallacious.” Others say: 38 “‘It is obtained’ is said in dependence of a rebirth [for which] ‘existence is unfortunate.’ In this regard, one [might] say: 39 “‘[One] would obtain even dharmas without flux’ means that without the acquisition of rebirth, there is no 40 possession of dharma without flux.”

How are the five consciousnesses associated with the ten universal factors? 41 In this regard, one [might] say: “A statement (?) having association as object, 42 as written by me above in the verse.”

For what reason does a mind at birth 43 not acquire matured effect? Some say: “Because of being defiled.” Others say: “If that [matured effect] 44 would become matured .. .. .. .. .. ” In this regard, one [might] say: “ .. .. said .. .. .. .. .. 45 and matured effect, there will be a fallacy; and that [would be] matured.” In this regard, one [might] say: “As that is asked 46 .. .. .., in the same way, one who wishes to know .. .. .. .. .. .. .. .. .. .. .. .. .. .. ”