俱舍論疏 2.49

2.49

「論曰至故說唯言」，釋也。文中有三：一唯有尋伺、二有無不定、三唯無尋伺。此文初也。十八界中五識唯有尋有伺，分界名也。「由與尋伺恒共相應」，釋唯有尋、伺所以也。「以行相麁外門轉」者，釋恒共尋、伺相應所以也。《正理論》云「經主釋言，以行相麁外門轉故。此因非理，現見意識內門轉時，亦常與彼共相應故。應作是釋：五識唯於尋、伺所隨地中有故，非於欲界。初靜慮中心、心所法，除尋與伺而有，不與尋、伺相應，何用外門為因簡別？」《俱舍》釋救之：一行相麁，是通因；二外門轉，是別因。五識具二，內門意識雖無外門轉，而有行相麁，故有尋有伺。上地外門意識雖有外門轉，而無行相麁，故無尋無伺。詳曰：有無尋、伺即既但由行相，何假外門、內門？外門無尋、伺，內門有尋、伺故。故知外門非是因也。今詳：以五識唯行相麁故，恒與尋、伺相應，唯外門轉。「顯義決定故說唯言」者，顯五識唯尋、伺相應所以，故不至上地。

From the Śāstra's "It is said... therefore it uses the word 'only'": this is the explanation. In the text there are three parts: first, only having vitarka and vicāra; second, presence and absence being indeterminate; third, only without vitarka and without vicāra. This text is the first. Among the eighteen dhātus, the five consciousnesses only have vitarka and vicāra, which gives the names of the dhātus. "Because they are constantly associated with vitarka and vicāra" explains why they only have vitarka and vicāra. "Because their mode of activity is coarse and proceeds through external gates" explains why they are constantly associated with vitarka and vicāra. The Nyāyānusāra states: "The author of the Śāstra explains: 'Because their mode of activity is coarse and proceeds through external gates.' This reason is illogical, for we observe that when mental consciousness proceeds through internal gates, it is also constantly associated with them. The explanation should instead be made as follows: the five consciousnesses exist only in levels accompanied by vitarka and vicāra, and not in the desire realm [or higher without them]. In the first dhyāna, there are no minds and mental factors—apart from vitarka and vicāra themselves—that are unassociated with vitarka and vicāra; what need is there to use the external gates as a reason to qualify them?" The Abhidharmakośa defends its explanation: first, having a coarse mode of activity is the general cause; second, proceeding through external gates is the particular cause. The five consciousnesses possess both. Although mental consciousness functioning at the internal gate lacks proceeding through external gates, it has a coarse mode of activity, and therefore has vitarka and vicāra. Although mental consciousness functioning at the external gate on higher levels has proceeding through external gates, it lacks a coarse mode of activity, and therefore is without vitarka and without vicāra. We examine this: since the presence or absence of vitarka and vicāra is solely determined by the mode of activity, why resort to external or internal gates? For the external gate can lack vitarka and vicāra, and the internal gate can have vitarka and vicāra. Thus we know that the external gate is not the cause. Now we examine further: because the five consciousnesses solely have a coarse mode of activity, they are constantly associated with vitarka and vicāra, and proceed solely through external gates. "To show the definitive meaning, it therefore uses the word 'only'" shows the reason why the five consciousnesses are only associated with vitarka and vicāra, and therefore do not extend to higher levels.