瑜伽論記 15.435

15.435

基云：此中有意識俱尋伺心為能引，引生五識，非如小乘五識亦自有尋伺方生，由彼以對治道，或厭離已，除尋伺欲故，名性離欲、名無尋伺，有種由行故，亦無有失。此中應難，尋伺初禪繫，二禪離欲由得生，苦根離欲說二禪，二禪之中由起苦，苦根逼迫不善果，二禪無苦根，尋伺發三識，所以上地有尋伺。

Ji says: Here, the mental consciousness conjoined with a mind of investigation and reflection serves as the evocator, evoking and generating the five consciousnesses; it is not like the Lesser Vehicle where the five consciousnesses also must have their own investigation and reflection before they are produced. Because by means of the counteractive path, or having become revulsed, one eliminates desire for investigation and reflection, it is called "by nature free from desire" and called "without investigation and reflection"; yet because seeds exist due to practice, there is also no fault. Here an objection should be raised: Investigation and reflection are bound to the first dhyāna; in the second dhyāna one has become free from desire, yet they can still be produced. With freedom from desire for the faculty of suffering, the second dhyāna is spoken of; within the second dhyāna, can suffering still arise? The faculty of suffering is the oppressive result of unwholesomeness; the second dhyāna lacks the faculty of suffering. Investigation and reflection bring forth the three consciousnesses; this is why higher stages have investigation and reflection.