瑜伽師地論略纂 2.144

2.144

尋伺流轉中，那落迦尋伺引發於苦，與憂相應。《唯識》二說。一云：五識有尋伺，意感受名憂。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，慼受名憂。不相違也。　問：喜樂寂動及初定得俱生；憂苦動寂殊，地獄得俱起。答：資色資心別適悅，不乖得俱起；迫重迫輕殊逼慼，相乖各別轉。　問二義常齊，俱生不等，故於此義應設劬勞。

In the transmigration of vitarka and vicāra, in the narakas vitarka and vicāra induce suffering and are associated with grief (daurmanasya). The Cheng weishi lun presents two theories. The first says: the five consciousnesses have vitarka and vicāra, and mental feeling is named grief; when it says here that they induce suffering, it means the vitarka and vicāra associated with mind can induce suffering. It does not say that the five consciousnesses lack association with vitarka and vicāra; it merely speaks of vitarka and vicāra of the mental consciousness because it is superior, frequent, and continuous. Being associated with grief does not preclude being co-existent with suffering, so there is no fault. The second says: the five consciousnesses lack vitarka and vicāra; this text serves as proof, as can be known from the text. As for not mentioning equanimity (upekṣā): it is definitely co-existent with all mental factors. The afflicted feeling of the mind is in reality the faculty of suffering, but resembling grief it is called grief; or, in accordance with the intention of other schools, distressed feeling is called grief. There is no contradiction. Question: Joy and pleasure, being calm and agitated, and the first dhyāna can co-arise; grief and suffering differ in being agitated and calm, yet in hell can they co-arise? Answer: Nurturing the physical form and nurturing the mind are different kinds of delight, which do not clash and can co-arise; severe oppression and slight oppression differ in their distress, clashing and occurring separately. Question: The two senses are always parallel, but their co-arising is not equal; therefore, one should apply diligent effort to this meaning.