俱舍論記 7.10

7.10

「由此色等至等無間緣」者，明色非等無間。謂前念但有欲界色，或無間生欲界、色界二無表色，此據入有漏定得別解脫戒。或無間生欲界、無漏二無表色，此據入無漏定得別解脫戒。以色雜亂故，非等無間緣。若依《婆沙》，更說有色界色、不繫色俱生。《婆沙》通依餘色說，此論唯據無表說，必無定、道無表俱生。又身生在欲界，作色界化已，入無漏定，亦有三色一時俱現。諸論不說，且據一相明色雜亂。

"On this account, matter and so forth up to: 'the equal and immediately contiguous condition'" clarifies that matter is not an immediately contiguous condition. That is, in the prior moment there is only matter of the desire realm, or immediately contiguous to it there arise two types of unmanifest matter belonging to the desire realm and the form realm—this is based on attaining the prātimokṣa vows upon entering mundane concentration. Or immediately contiguous to it there arise two types of unmanifest matter belonging to the desire realm and the undefiled—this is based on attaining the prātimokṣa vows upon entering supramundane concentration. Because matter is mixed and disordered, it is not an immediately contiguous condition. If one relies on the *Mahāvibhāṣā*, it further says that matter of the form realm and unlinked matter arise together. The *Mahāvibhāṣā* speaks comprehensively relying on other forms of matter, whereas this treatise relies solely on unmanifest matter; there is definitely no co-arising of the unmanifest matter of concentration and the path. Furthermore, when one's body is born in the desire realm, having created a manifestation of the form realm, one enters supramundane concentration; then three kinds of matter also appear simultaneously together. The treatises do not state this, merely explaining that matter is mixed and disordered based on one general aspect.