瑜伽師地論略纂 9.15

9.15

論解初靜慮為麁中云「麁意言性，是名為尋」者，有二釋。一云：名言自言法名，體是麁意，尋能思諸法，似於名言，故言意言性也。又言說名是言名，思惟名意名，尋是思惟名故，故名意言也。小乘尋伺與根本相應。有人云：今大乘不爾，尋伺唯在方便者，不然。餘處又云：定中無尋伺。無發語言尋伺，非無細尋伺。又簡無色前五支，根本靜慮立支故也。

Regarding the śāstra's explanation of the first dhyāna as coarse, which states: "The nature of coarse mental speech is called vitarka": there are two explanations. One says: the names of phenomena are expressed by verbal speech; their essence is coarse mind. Vitarka can deliberate on phenomena in a manner resembling verbal speech, hence it is called having the nature of mental speech. Furthermore, spoken names are verbal names, while reflective thought is a mental name; because vitarka is the name for reflective thought, it is called mental speech. In the Hīnayāna, vitarka and vicāra are associated with the fundamental [dhyāna]. Someone says: "Now in the Mahāyāna it is not so; vitarka and vicāra exist only in the preparatory stages." This is not correct. Elsewhere it is also said: "Within samādhi there is no vitarka or vicāra." There is no vitarka or vicāra that generates speech, but it is not that there is no subtle vitarka or vicāra. Furthermore, this is to set up factors for the fundamental dhyāna to distinguish it from the first five factors of the formless [attainments].