俱舍論頌疏論本 7.7

7.7

等無間非後心心所已生者，非後者，謂阿羅漢臨入涅槃，最後心、心所，名之為後。此後心、心所非等無間緣。除後心外，諸餘已生心、心所法皆是等無間緣。論云：「此緣生法等而無間，依是義立等無間緣（解云：法者，此果法。此果法與緣等也）。由此色等皆不可立等無間緣，不等生故，謂欲界色或無間生欲界、色界二無表色（解云：謂受戒者從第三羯磨便入色界定，即欲界別解脫無表，與色界定共無表色俱時生耳）。或無間生欲界、無漏二無表色（解云：謂第三羯磨便入色界無漏定，即欲界無表與道共無表俱時生耳）。由諸色法雜亂現前，等無間緣生無雜亂，故色不立等無間緣。」尊者世友作如是說：「於一身中，一長養色相續不斷，從此後復有第二長養色生，不相違害，故不可立等無間緣。」大德復言：「以諸色法無間生起，或少或多故。謂或有時從多生少，如燒稻稗大聚為灰；或時復有從少生多，如細種生諾瞿陀樹，根莖枝葉漸次增榮，聳幹垂條，多所蔭映（解云：大德謂法救也。諾瞿陀樹子甚少，而生大樹，蔭得五百乘車也）。」

'The immediately antecedent is arisen minds and mental factors, not the final one': 'not the final one' means that when an arhat is about to enter nirvāṇa, the final minds and mental factors are called 'the final one'. These final minds and mental factors are not immediately antecedent conditions. Apart from the final mind, all other arisen minds and mental factors are immediately antecedent conditions. The treatise states: "The dharmas produced by this condition are equal and without interval; on the basis of this meaning, the immediately antecedent condition is established. (The explanation says: 'dharmas' refers to these effect-dharmas. These effect-dharmas are equal to the condition.) Because of this, form and the like cannot be established as immediately antecedent conditions, because they do not arise equally: form in the desire realm may immediately produce two unmanifest forms of the desire and form realms (The explanation says: when an ordinand, from the third karmavācanā, immediately enters absorption of the form realm, the prātimokṣa unmanifest [form] of the desire realm arises simultaneously with the absorption-concurrent unmanifest form of the form realm), or it may immediately produce two unmanifest forms of the desire realm and undefiled (The explanation says: from the third karmavācanā one immediately enters the undefiled absorption of the form realm, so that unmanifest [form] of the desire realm arises simultaneously with path-concurrent unmanifest [form]). Since form dharmas present themselves in a confused manner, whereas the arising of the immediately antecedent condition is without confusion, form is not established as an immediately antecedent condition." The Venerable Vasumitra spoke thus: "Within a single body, when one nourished form continues unbroken, a second nourished form subsequently arises from it without mutual obstruction; therefore it cannot be established as an immediately antecedent condition." The Bhadanta further said: "Because form dharmas arise immediately antecedent as either few or many: that is, sometimes from many, few are produced, as when burning a great heap of rice and chaff into ashes; and sometimes from few, many are produced, as when a tiny seed produces a nyagrodha tree, whose roots, trunk, branches, and leaves gradually increase in splendor, towering high with hanging boughs and providing vast shade. (The explanation says: The Bhadanta refers to Dharmatrāta. The seed of the nyagrodha tree is very small, yet it produces a great tree that can shade five hundred chariots.)"