成唯識論述記 5.275

5.275

述曰：「尋」、「伺」二法並依外門，緣外境生故，此二多依身、語門轉故。「尋」則淺推，「伺」則深度；「尋」則麁發言，「伺」則細發語。此識唯依內門，緣內我生故。一類執我，無淺深推度，麁細發言故，不與彼俱，故此識俱唯有九法。或此師之意，其隨煩惱不遍，根本特越常倫。且如惛沈等五，染心若無即非染心。論有誠說，遂言說「彼六識中遍」。遍行說通諸識，七、八應無。解云：不然：遍行遍七、八。諸論說七、八，五染遍染心。何處言遍七？若爾，五染言遍，染六識中皆有。六識起根本，應知五亦無。汝言遍六染心，遍何位地，說之為遍？故知，後說於義為勝。只如五遍染心，無此不成染。六染中文，無五中惛沈等，何妨論言：五遍染七識中無，即是六識中除根本，餘一切染此五皆有，無則不成染。若互有、無，如下自解。若作此釋，前解為勝。

The Commentary states: Investigation and reflection both depend on the external gateway, arising through grasping external objects, because these two mostly operate depending on the gateways of body and speech. Investigation is shallow inquiry, while reflection is deep examination; investigation coarsely initiates speech, while reflection subtly initiates speech. This consciousness depends solely on the internal gateway, arising through grasping an internal self. Because it grasps the self in a uniform manner, without shallow or deep examination, and without coarsely or subtly initiating speech, it is not associated with them. Therefore this consciousness is associated with only nine factors. Alternatively, according to this master's intention, the secondary afflictions do not pervade [all defiled minds], and the root afflictions singularly transcend the ordinary standard. Consider the five such as torpor: if a defiled mind lacked them, it would not be a defiled mind. The treatises contain explicit statements, yet they claim: 'they pervade the six consciousnesses.' If the universal factors are said to extend to all consciousnesses, the seventh and eighth should lack them. The explanation states: this is not so; the universal factors pervade the seventh and eighth. The various treatises state that for the seventh and eighth, five defilements pervade the defiled mind. Where does it state they pervade the seventh? If so, the statement that the five defilements are universal means they are present in all defiled six consciousnesses. When the six consciousnesses give rise to root afflictions, one should know that the five are also absent. When you say they pervade the defiled mind of the six, in what stage or plane are they said to be universal? Therefore one knows that the later explanation is superior in meaning. Take the five that pervade the defiled mind: without these, it would not constitute defilement. Among the texts on the six defilements, torpor and the like among the five are absent; what prevents the treatise from stating: the five do not exist in the defiled seventh consciousness, meaning that in the six consciousnesses, aside from the root afflictions, these five are present in all other defilements, and without them it would not constitute defilement? If they mutually exist or not, it will be explained below. If explained in this way, the former explanation is superior.