俱舍論頌疏論本 7.7

7.7

'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.)"