俱舍論疏 10.106

10.106

論「又於無間至故彼非證」，第二通釋經也。縱汝觸起受、想、思，是觸與受等俱義者，俱有二種，有同時俱、有無間起亦名為俱，如經說慈俱行修念覺支。慈是有漏心，覺支是無漏心，慈覺支俱，故知前後非同時也。觸、受說俱，義亦如是。

On the Śāstra's statement: "Furthermore, in immediate succession ... therefore that is not proof": the second, providing a reconciliatory explanation of the sūtra. Even granting that your contact produces feeling, ideation, and volition, and that this means contact is co-existent with feeling, etc., 'co-existence' is of two kinds: simultaneous co-existence, and arising in immediate succession, which is also called co-existent. Just as the sūtra states that one cultivates the factor of awakening of mindfulness accompanied by benevolence: benevolence is an unwholesome/defiled or contaminated mind, while the factor of awakening is an uncontaminated mind; benevolence and the factor of awakening are co-existent, so we know they are sequential and not simultaneous. Contact and feeling being spoken of as co-existent is also like this.