俱舍論記 4.235

4.235

「謂欲界繫至及後起得」者，釋。解第四句。謂欲界繫善不善、表無表色，是有記故，有法俱、法後得；非心俱故，無法前得。問：初定善身、語表，亦唯有俱得、後得，何故頌及長行不別說耶？解云：總而言之，色界善色其得不定。若初定善表，有俱得、後得。若隨心戒，有三世得，以不定故略而不論。欲界善色，定故別標也。應知除欲界善、不善色，及初定善表色，餘一切不善四蘊及餘一切善五蘊，即是有漏、無漏善四蘊，及隨心道定善色蘊，皆有三世得。

"Namely, bound to the desire realm [up to] and posterior acquisition" is the explanation. It explains the fourth line [of the verse]. This means that the wholesome and unwholesome, informative and uninformative matter bound to the desire realm, because it is determinate, has simultaneous and posterior acquisition with the phenomenon; because it is not co-arising with the mind, it has no acquisition prior to the phenomenon. Question: Wholesome bodily and vocal informative matter of the first dhyāna also has only simultaneous and posterior acquisition; why do the verse and the prose not state this separately? The explanation says: Generally speaking, the acquisitions of wholesome matter in the form realm are not uniform. Wholesome informative matter of the first dhyāna has simultaneous and posterior acquisition. Morality conforming to the mind has acquisitions of the three periods of time; because it is not uniform, it is omitted for brevity. Wholesome matter of the desire realm, being uniform, is specifically indicated. It should be known that, excepting wholesome and unwholesome matter of the desire realm and wholesome informative matter of the first dhyāna, all other unwholesome four aggregates and all other wholesome five aggregates—namely, the sāsrava and anāsrava wholesome four aggregates, and the wholesome matter aggregate of the path and absorption conforming to the mind—all have acquisitions of the three periods of time.