俱舍論記 7.21

7.21

「不相應行至可俱現前故」者，於不相應中展轉相望，三界、不繫可俱現前，雜亂起故，非等無間緣。於心、心所法中，尚無二界俱起，何況有多？由無雜亂故，立等無間緣。又解：得及四相容三界、不繫可俱現前，同分三界可俱現前，非得、無想、二定、命根、名、句、文身隨其所應各一界現前。此上十四又各隨應，與餘三界、不繫不相應行俱起，雜亂不立；心、心所法即不如是。又解：若別分別，得及四相各有多體，三界、不繫可俱現前。同分亦有多體，於三界中可俱現前。非得，體亦有多，隨其所應於一界中可俱現前。滅盡定亦有多體，於一界中可俱現前。命根體一，隨其所應一界現前。名、句、文身亦有多體，隨其所應於一界中可俱現前，如多化人一時發語。此上十二各隨所應，與餘三界、不繫不相應行俱起。無想異熟及無想定亦有多體，於一界中可俱現前。此上二種各隨所應，與餘三界不相應行俱起。於此十四不相應行中，或有體多，通多界起、唯一界起、與多俱起、與一俱起；或有體一，唯一界起，不通多界。與一俱起、與多俱起皆成雜亂，相望非等，故不可立等無間緣。心、心所法即不如是。又《正理》十九云「《毘婆沙》說：心及心所，所依、所緣、行相有礙，由斯故立等無間緣。色、不相應無如是事，故彼不立為此緣體。」

"Formations not associated with mind ... can be co-present" means: among non-associated [formations] considered in relation to one another, those of the three realms and the unconditioned can be co-present; because they arise in confusion, they are not immediately antecedent conditions. Among minds and mental factors, even two realms do not arise together, much less many. Because there is no confusion, the immediately antecedent condition is established. Another explanation: possession (prāpti) and the four characteristics (lakṣaṇa) can be co-present across the three realms and the unconditioned; nikāya-sabhāga can be co-present across the three realms; non-possession (aprāpti), āsaṃjñika, the two absorptions (samāpatti), the life-faculty (jīvitendriya), and the groups of names, phrases, and syllables (nāma-pada-vyañjana-kāya) each manifest in only one realm as appropriate. These fourteen, moreover, each co-arise as appropriate with other non-associated formations of the three realms and the unconditioned; being confused, they are not established [as this condition]. Minds and mental factors are not like this. Another explanation: if distinguished specifically, possession and the four characteristics each have multiple entities, and those of the three realms and the unconditioned can be co-present. Nikāya-sabhāga also has multiple entities, which can be co-present across the three realms. Non-possession also has multiple entities, which can be co-present within a single realm as appropriate. The absorption of cessation (nirodhasamāpatti) also has multiple entities, which can be co-present within a single realm. The life-faculty is a single entity, manifesting in one realm as appropriate. The groups of names, phrases, and syllables also have multiple entities, which can be co-present within a single realm as appropriate, just as many magically created persons speak simultaneously. These twelve each co-arise as appropriate with other non-associated formations of the three realms and the unconditioned. Āsaṃjñika-vipāka and the āsaṃjñi-samāpatti also have multiple entities, which can be co-present within a single realm. These two each co-arise as appropriate with other non-associated formations of the three realms. Among these fourteen non-associated formations, some have multiple entities, arising across multiple realms, arising in only one realm, co-arising with many, or co-arising with one; some have a single entity, arising in only one realm and not spanning multiple realms. Co-arising with one and co-arising with many both result in confusion, and their mutual relations are not equal; therefore, they cannot be established as immediately antecedent conditions. Minds and mental factors are not like this. Furthermore, the *Nyāyānusāra*, fascicle nineteen, states: "The *Vibhāṣā* says: Mind and mental factors are obstructed in their basis (āśraya), objective support (ālambana), and mode of activity (ākāra); on this account, the immediately antecedent condition is established. Matter and non-associated [formations] have no such characteristic; therefore, they are not established as the substance of this condition."