瑜伽論記 2.130

2.130

那落迦尋伺，引發於苦與憂相應者，唯識二說：一云，五識有尋伺，意戚受名憂，此言引發苦者，意俱尋伺能引發苦，不說五識無尋伺俱，但言尋伺意識者，勝多相續故，與憂相應，不遮苦俱，亦無過失；二云，五識無尋伺，此文為證，如文可知。不說捨者，一切心所定與俱故，意逼迫受實是苦根，似憂名憂，或隨他宗意，戚受名憂，不相違也。

Regarding 'the investigation and reflection of hell beings induces suffering and is associated with grief', *Vijñaptimātra* has two explanations: The first says that the five consciousnesses have investigation and reflection, and distressful sensation in the mind is called grief; here, saying that they induce suffering means that the investigation and reflection conjoined with the mental consciousness can induce suffering, not saying that the five consciousnesses lack conjoined investigation and reflection. Merely mentioning investigation and reflection in mental consciousness is because it is predominant, frequent, and continuous; being associated with grief does not preclude being conjoined with suffering, so there is no fault. The second says that the five consciousnesses lack investigation and reflection, and this text serves as evidence, as is understandable from the passage. Not mentioning equanimity is because all mental factors are necessarily conjoined with it. Mental distressing sensation is actually the faculty of suffering; resembling grief, it is called grief; or following the other school's view, mental distressful sensation is called grief, which is not contradictory.