瑜伽論記 15.434

15.434

十、明上地得起下地尋伺。言答：由有尋伺諸識種子，隨逐無尋伺定故，出定已，現前者，景云：五識實不與彼尋伺相應。然與五識同緣意識必與尋伺相應，非彼三識有尋伺也。是故上地欲起下地三藏時必起下地意識同取色等。故解深密經云：一塵唯一識生，爾時有分別意識與彼五識共緣境生，故知五識同時意識必與尋伺相應，名有分別故。又上辨尋伺唯與憂喜相應，不言苦樂相應，將知五識定無尋伺。

Tenth, explaining that higher stages are able to give rise to investigation and reflection of lower stages. As for the reply: "Because the seeds of consciousnesses possessing investigation and reflection accompany the concentration without investigation and reflection, therefore, having emerged from concentration, they become manifest," Jing says: The five consciousnesses are truly not conjoined with those [factors of] investigation and reflection. However, the mental consciousness that shares their object must be conjoined with investigation and reflection; it is not that those three consciousnesses possess investigation and reflection. For this reason, when in a higher stage one wishes to give rise to the three aggregates of a lower stage, one must give rise to the mental consciousness of the lower stage to apprehend form and so forth along with them. Thus the Saṃdhinirmocanasūtra states: "A single sensory object gives rise to only a single consciousness; at that time, a conceptual mental consciousness arises taking that object in common with those five consciousnesses." Therefore we know that the simultaneous mental consciousness of the five consciousnesses must be conjoined with investigation and reflection, because it is called conceptual. Furthermore, it was explained above that investigation and reflection are conjoined only with grief and joy, and it did not say they are conjoined with suffering and pleasure; thus one should know that the five consciousnesses definitely lack investigation and reflection.