瑜伽論記 21.367

21.367

下釋中覺者，是從因故舉請說，依此三文，是則想欲與尋皆起名等伺故，攝論但云由轉想蘊依得言說自在，欲之與尋并在行蘊，何故不言由轉行蘊依得言說自在耶？答：雖皆是因，親疎有異，欲是遠緣，由有希望欲起言說，次則生相取法儀須安立名字，後起於尋發諸言說，於起說中相功最強驗役於言說，論據此緣，故云由轉想陰依得言說自在。

In the explanation below, 'thought' (*vitarka*) is adduced from the perspective of the cause to make the request to preach. Relying on these three texts, ideation, desire, and investigation all give rise to names and so forth; why then does the *Mahāyānasaṃgraha* state only that 'by transforming the basis of the aggregate of ideation, one attains sovereignty over discourse,' while desire and investigation are both contained in the aggregate of conditioning factors (*saṃskāra-skandha*)—why does it not say that by transforming the basis of the aggregate of conditioning factors one attains sovereignty over discourse? Answer: although all are causes, there is a difference between proximate and remote. Desire is a remote condition: through having longing, one desires to initiate discourse; next, ideation arises, apprehending the aspects of dharmas and necessitating the establishment of names; afterwards, investigation arises, launching various discourses. In generating discourse, the function of ideation is the strongest, directing and employing discourse. The treatise relies on this condition; therefore it says that by transforming the basis of the aggregate of ideation, one attains sovereignty over discourse.