俱舍論疏 7.67

7.67

論「如是二定至非等無間緣」，此明二定從心等無間生。礙心起故，不與心為等無間緣。《正理論》云「二定何緣是心等無間，而不說是心等無間緣？由心等力所引生故。如心、心所生必繫屬前滅心故，非如色法可與餘心俱時轉故，非如得等可有雜亂俱現前故，非如生等是餘伴故。然心方便加行引生故，可說為心等無間。與心等起定相違害，故非心等等無間緣。」

The treatise says: "These two absorptions... are not immediate conditions." This clarifies that the two absorptions arise in immediate succession to mind. Because they obstruct the arising of mind, they do not serve as immediate conditions for mind. The Nyāyānusāra says: "For what reason are the two absorptions the immediate succession of mind, yet not said to be immediate conditions for mind? Because they are brought about through the power of mind and so on. Just as the arising of mind and mental factors must be tied to the immediately preceding, ceased mind; not like material dharmas, which can occur simultaneously with another mind; not like possessions and so forth, which can present themselves mingled together; and not like arising and so forth, which are companions to other [dharmas]. However, because they are brought about through the preparatory exertion of mind, they can be described as the immediate succession of mind. Being contrary to and obstructive of the co-arising of mind and so forth, they are not immediate conditions for mind and so forth."