成唯識論述記 4.568

4.568

述曰：應尋、伺滅，語應不滅。尋、伺語行滅，語隨尋、伺無。受、想心行無，心應隨行滅。以彼身行滅，身猶現在故，遂令心行滅；亦令心尚在，亦應以彼身行滅故，語行應如身。然非所許，大乘佛等無尋、伺雖復有語，尋、伺亦非遍行。今難違宗就他為論，故以為例名非所許。彼復救言：我以身行同心行，汝以語行同心行，二難既等，誰是誰非？

The Commentary states: [By that logic,] vitarka and vicāra should cease, while speech should not cease. When vitarka and vicāra, which are vocal activities, cease, speech disappears along with vitarka and vicāra. When vedanā and saṃjñā, which are mental activities, are absent, citta should cease along with these activities. If, because physical activities cease while the body is still present, one consequently asserts that although mental activities cease citta is still present, then also, because physical activities cease, vocal activities should be like the body. Yet this is not admitted. Although in the Mahāyāna, Buddhas and others speak without vitarka or vicāra, vitarka and vicāra are also not omnipresent [dharmas]. Now, objecting that this contradicts their tenets, [the author] argues on their terms; therefore, using it as a parallel is termed 'not admitted'. They rescue again, saying: "I assimilate physical activity to mental activity; you assimilate vocal activity to mental activity. Since both objections are equal, who is right and who is wrong?"