俱舍論頌疏論本 7.19

7.19

二定但由三者，謂無想、滅盡二定由三緣生，非能緣故，除所緣緣。由因緣者，謂由二因：一俱有因，謂二定上生等四相；二同類因，謂前已生同地善法。若無想定，無想天中一切善法是同地也。若滅盡定，有頂天中一切善法是同地也。等無間緣者，謂入二定，前心、心所法為等無間緣，引生二定也。增上緣者，謂如前說。論云：「如是二定心等引生，礙心等起，故與心等，但為等無間，非等無間緣（解云：心等，等取心所也。餘可知也）。」

"The two absorptions only from three": this means that the two absorptions—non-conception and cessation—are produced from three conditions. Because they are not cognitive agents, the condition as object of cognition is excluded.

[That they arise] from the condition as cause means that they arise from two causes: first, the coexistent cause (sahabhūhetu), which refers to the four characteristics such as arising that reside upon the two absorptions; second, the homogeneous cause (sabhāgahetu), which refers to previously arisen wholesome phenomena of the same stage. For the absorption of non-conception, all wholesome phenomena within the Heaven of Non-conception belong to the same stage. For the absorption of cessation, all wholesome phenomena within the Heaven of the Peak of Existence belong to the same stage.

The condition as immediately contiguous [antecedent] means that when entering the two absorptions, the preceding mind and mental factors serve as the immediately contiguous condition that induces and produces the two absorptions.

The condition as predominance is as explained above.

The treatise states: "Because these two absorptions are induced and produced by the mind and so forth, yet obstruct the arising of the mind and so forth, they serve toward the mind and so forth merely as an immediate [preceding state], not as an immediately contiguous condition. (The explanation says: 'Mind and so forth' includes mental factors. The rest is understood.)"