成唯識論掌中樞要 2.150

2.150

有義：此三就二離欲分依建立，謂欲界地及初靜慮諸法假者，於尋及伺並未離欲，名有尋有伺地。靜慮中間諸法假者，尋已離欲，伺未離欲，名無尋唯伺地。第二靜慮已上諸地諸法假者，於尋及伺並已離欲，名無尋無伺地。若在下地並已離欲，亦得說名無尋無伺地。故後《瑜伽》第四言：此中由離尋、伺欲故，說名無尋無伺地，不由不現行故。所以者何？未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。已離尋、伺欲者，亦有尋、伺現行，如出彼定及生彼地。

There is an opinion: These three are established on the basis of the partial detachment from desire regarding the two. That is to say, nominal entities of dharmas of the desire realm and the first dhyāna have not separated from desire with respect to both investigation and analysis; hence they are called the level with investigation and with analysis. In the intermediate dhyāna, nominal entities of dharmas have already separated from desire regarding investigation, but have not separated from desire regarding analysis; hence it is called the level without investigation and with analysis only. From the second dhyāna upward, nominal entities of dharmas in all levels have already separated from desire with respect to both investigation and analysis; hence it is called the level without investigation and without analysis. If one resides in lower levels and has fully separated from desire, they may also be called the level without investigation and without analysis. Therefore, the fourth fascicle of the Yogācārabhūmi later says: "Here, because of being separated from desire regarding investigation and analysis, it is called the level without investigation and without analysis, not because they do not manifest. Why is this? For one who has not separated from the desires of the desire realm, due to differences in instructional attention, at times a mind without investigation and without analysis also manifests. For one who has separated from the desire of investigation and analysis, investigation and analysis also manifest, as when emerging from that absorption or being born into that level."