瑜伽論記 2.21

2.21

若無漏界有為定所攝等者，如依初定起無分別智緣真如境，亦名有尋有伺地智；以依尋伺地起此智故，不由尋伺相應分別現行名有尋伺；以十地云：證時離覺觀思惟分別故，是故此位不可言說；若依初定起後，得智為眾說法，即與尋伺相應；若無尋伺，即不能起風起語說法。

Regarding 'If subsumed under conditioned absorption in the taintless realm', and so forth: for instance, if relying on the first dhyāna one gives rise to non-conceptual wisdom taking the realm of tathatā as its object, it is also called wisdom of the stage with investigation and with reflection; because this wisdom is generated relying on the stage of investigation and reflection, it is named having investigation and reflection, not because investigation and reflection are conjoined and conceptually occurring. For the Daśabhūmika says: At the time of realization, one is free from the conceptual construction of investigation, reflection, and thinking, and therefore this state cannot be expressed in speech. If, relying on the first dhyāna, one subsequently gives rise to obtained wisdom to preach the Dharma for the assembly, it is conjoined with investigation and reflection; if there were no investigation and reflection, one could not give rise to the wind [element], give rise to speech, and preach the Dharma.