俱舍論記 28.28

28.28

「具伺喜樂至分為四種」者，答。具伺、喜、樂建立為初。由此已明亦具尋義，以此三法必與尋俱。如煙與火必定俱行。非伺有喜、樂而不與尋俱。影顯可知，頌不別說。定通四定，不約彼明。漸離前支立二、三、四。離伺但有喜、樂二種，立第二定。離伺、喜二但有樂一，立第三定。具離伺、喜、樂三種，立第四定。如次配釋。但言離伺，亦定離尋，不別說也。故一境性分為四種。

As for "Possessing investigation (vicāra), joy (prīti), and bliss (sukha)... it is divided into four kinds": this is the answer. Possessing investigation, joy, and bliss is established as the first. By this it has already been clarified that it also possesses applied thought (vitarka), because these three dharmas are necessarily conjoined with vitarka, just as smoke necessarily accompanies fire. It is not that vicāra can have joy and bliss without being conjoined with vitarka. This is understood by contextual implication, so the verse does not state it separately. Concentration (samādhi) is common to all four concentrations, so it is not clarified with respect to it. The second, third, and fourth are established by gradually leaving behind the preceding factors: leaving behind vicāra, possessing only joy and bliss, the second concentration is established; leaving behind both vicāra and joy, possessing only bliss, the third concentration is established; completely leaving behind the three of vicāra, joy, and bliss, the fourth concentration is established. They are matched and explained in this order. Stating merely 'leaving behind vicāra' also necessarily means leaving behind vitarka, so it is not separately mentioned. Therefore, one-pointedness of mind is divided into four kinds.