俱舍論頌疏論本 2.19

2.19

後三三餘無者，後三謂意、法、意識，根、境、識中各居後故。重言三者，明此三界皆通三品，三品名三。言三品者，一有尋有伺品、二無尋唯伺品、三無尋無伺品。故論云：「此後三界皆通三品，意界、意識界及相應法界，除尋與伺（法界中有四十六心所法，名相應法界。於四十六心所中，除却尋、伺，取餘四十四心所，謂尋、伺二種不通三品，故除之也。今此文中意明通三品也）。若在欲界初靜慮中，有尋有伺。若在靜慮中間，無尋唯伺。第二靜慮已上諸地，乃至有頂，無尋無伺（明意界、意識界及四十四相應法界，在諸地中通三品也）。」又論云：「法界所攝，非相應法，靜慮中間，伺亦如是。」（法界中有十四不相應及三無為，兼無表色，名非相應法。此非相應法及靜慮中間，伺同前第三無尋無伺品，故言亦如是。謂非相應法不與尋、伺相應故，名無尋無伺。其中間禪伺地法中無尋故，不與尋相應，故名無尋也。伺無第二伺共相應，故名無伺也）。又論云：「尋一切時，無尋唯伺，無第二尋故，但伺相應故。」（尋同前第二品，名無尋唯伺。尋無兩尋同一時起故，無第二尋也。由尋無第二尋故，尋不與尋相應故，尋名無尋。尋得與伺相應，尋名唯伺，請細讀看之也）。又論云：「伺在欲界初靜慮中，三品不收，應名何等？」（此問意伺非三品收者，伺不與伺相應故，不可言有尋有伺品。伺得與尋相應故，不可言第二無尋唯伺品，及第三無尋無伺品，既非三品，應名何等）。此應名曰無伺唯尋，無第二伺故，但與尋相應故。（此文答前問也。伺無第二伺共相應故，名為無伺。與尋相應故，名唯尋也）。由此故言有尋有伺地有四品法（由此者，由有第四無伺唯尋品也。有尋有伺地者，欲界初禪是也）：一、有尋有伺，謂除尋伺，餘相應法（餘相應法者，餘四十四心所法也）。二、無尋唯伺，謂即是尋。三、無尋無伺，謂即一切非相應法（非相應法者，法界中有十四不相應，三無為法及無表色也）。四、無伺唯尋，謂即是伺。言餘無者，餘十色界無尋無伺，常與尋、伺不相應故。

Regarding "the last three are threefold; the rest are without [either]": "The last three" refers to the mind, phenomena, and mind-consciousness, because each is the last among the faculties, objects, and consciousnesses. Repeating "threefold" clarifies that these three dhātus all encompass three categories; the three categories are called "threefold". As for the three categories: first, the category with vitarka and with vicāra; second, the category without vitarka and with vicāra only; third, the category without vitarka and without vicāra. Therefore the śāstra says: "These last three dhātus all encompass the three categories: the mind-dhātu, the mind-consciousness-dhātu, and the associated mental phenomena of the dharmadhātu, excluding vitarka and vicāra. (Within the dharmadhātu there are forty-six mental factors, which are termed the associated dharmadhātu. From among these forty-six mental factors, excluding vitarka and vicāra, one takes the remaining forty-four mental factors; since the two, vitarka and vicāra, do not encompass all three categories, they are excluded. Here the text intends to clarify what encompasses the three categories.) If they are in the desire realm and the first dhyāna, they are with vitarka and with vicāra. If they are in the intermediate dhyāna, they are without vitarka and with vicāra only. In the stages from the second dhyāna upward, up to the peak of existence, they are without vitarka and without vicāra. (This clarifies that the mind-dhātu, the mind-consciousness-dhātu, and the forty-four associated factors of the dharmadhātu encompass the three categories across the stages.)" The śāstra also says: "The unassociated phenomena included in the dharmadhātu, and vicāra in the intermediate dhyāna, are likewise." (Within the dharmadhātu there are fourteen unassociated [formations] and three unconditioned [phenomena], together with avijñapti-rūpa, which are termed unassociated phenomena. These unassociated phenomena and the vicāra of the intermediate dhyāna are the same as the previously mentioned third category, without vitarka and without vicāra; therefore it says 'are likewise'. That is to say, because unassociated phenomena are not associated with vitarka or vicāra, they are termed without vitarka and without vicāra. In the intermediate dhyāna stage, vicāra is without vitarka; because it is not associated with vitarka, it is termed without vitarka. Vicāra lacks a second vicāra to be associated with together; therefore it is termed without vicāra.) The śāstra also says: "Vitarka is at all times without vitarka and with vicāra only, because there is no second vitarka, and because it is associated with vicāra only." (Vitarka is the same as the previously mentioned second category, termed without vitarka and with vicāra only. Because two vitarkas do not arise at the same time, there is no second vitarka. Since vitarka lacks a second vitarka, and vitarka is not associated with vitarka, vitarka is termed without vitarka. Vitarka is associated with vicāra; thus vitarka is termed with vicāra only. Please read this attentively.) The śāstra also says: "When vicāra is in the desire realm and the first dhyāna, it is not subsumed under the three categories; what should it be called?" (The intention of this question is: vicāra is not subsumed under the three categories because vicāra is not associated with vicāra, so it cannot be said to belong to the category with vitarka and with vicāra. Vicāra can be associated with vitarka, so it cannot be said to belong to the second category of without vitarka and with vicāra only, nor to the third category of without vitarka and without vicāra. Since it is not among the three categories, what should it be called?) This should be called without vicāra and with vitarka only, because there is no second vicāra, and because it is associated with vitarka only. (This sentence answers the previous question. Because vicāra has no second vicāra to be associated with together, it is termed without vicāra. Because it is associated with vitarka, it is termed with vitarka only.) For this reason, it is said that the stage with vitarka and with vicāra contains four categories of phenomena (For this reason means due to the existence of this fourth category of without vicāra and with vitarka only. The stage with vitarka and with vicāra is the desire realm and the first dhyāna): 1. with vitarka and with vicāra, referring to the remaining associated phenomena other than vitarka and vicāra (the remaining associated phenomena are the other forty-four mental factors); 2. without vitarka and with vicāra only, which is vitarka itself; 3. without vitarka and without vicāra, which is all unassociated phenomena (unassociated phenomena refers to the fourteen unassociated formations, the three unconditioned phenomena, and avijñapti-rūpa within the dharmadhātu); 4. without vicāra and with vitarka only, which is vicāra itself. Regarding "the rest are without [either]": the remaining ten rūpa-dhātus are without vitarka and without vicāra, because they are constantly unassociated with vitarka and vicāra.