成唯識論述記 7.169

7.169

述曰：《對法》第十及《十地論》第一等說：正思惟是語言因。故知尋通無漏，尋既爾，伺亦然。問：既引《十地論》初卷等云是語言因，寧不引彼三請中第一？云何故淨覺人念智功德具等？彼論解云：覺者覺觀，語言因故？答：若依梵本毘咀迦是尋。僧羯臘波是思惟。彼十地論言僧羯臘波，但是思惟，亦無正字，何況是尋。即翻譯家增覺謂觀等也，故引不同，彼但應言淨思惟也。

The Commentary states: The tenth fascicle of the Abhidharma-samuccaya-vyākhyā, the first fascicle of the Daśabhūmika-śāstra, and other texts state that correct thinking is the cause of speech. Therefore, we know that vitarka extends to the undefiled state. Since vitarka is so, vicāra is likewise so. Question: Having cited the first fascicle of the Daśabhūmika-śāstra and other texts stating that it is the cause of speech, why not cite the first among its three requests, where it says: 'Why does a person of pure awareness possess mindfulness, wisdom, and virtues?' and that treatise explains: '“Awareness” means vitarka and vicāra, because they are the cause of speech'? Answer: According to the Sanskrit text, vitarka is 'xún' (vitarka), and saṃkalpa is 'sīwéi' (thinking). In that Daśabhūmika-śāstra, it says saṃkalpa, which is merely 'sīwéi' (thinking) without even the word 'zheng' (samyak, correct), much less being vitarka. It was simply the translators who added 'jué' (vitarka) and called it 'guān' (vicāra), and so forth; therefore, the citations differ, and that text should only have said 'pure thinking'.