成唯識論述記 7.171

7.171

述曰：下立理也。此顯在因，不在佛果。二乘聖者、十地菩薩，於能治藥，所治之病，俱不能遍了知盡故。於後得智中為他說法，必須假藉尋、伺二法，與佛稍別，佛無功用說故。八地已去雖無功用，果未滿故，有任運功用，故不同佛。又功用有二：一、自利；二、利他。前八地已去皆無，後八地已上猶有。七地已前二用並有。八地已去無功用者，無自利用任運入地，非於利他亦無功用。佛二俱無，故說法時不假功用，有正思惟，體即是思，不名為尋。又解，十無學中，佛無正思惟支，以無尋故，前解為勝。八地已去無漏觀心既相續轉，無尋伺者，由何尋、伺發有漏五識？此亦不爾，如定中聞聲，意無尋、伺，亦引耳故，故知如論但說法須。既說尋、伺是語遍行，佛無二法，如何能語？此隨轉門說為遍行。大乘不爾，唯心遍行是實遍行。身、語二行非遍行也，故此二種亦通無漏，三行等義如《樞要》說。十地猶有，初地已去起無漏者，至金剛心時與彼心一時不行，得勝法時劣不行故，唯後得俱，非正智者。以七十三說：思惟真如不觀真如等故，四句為證。

The Commentary states: Below is the establishment of the reasoning. This shows that it exists in the causal stage and does not exist in the fruit of Buddhahood. Because the noble ones of the two vehicles and the bodhisattvas of the ten grounds cannot completely and exhaustively comprehend both the remedial medicine and the diseases to be remedied, when expounding the Dharma for others within the subsequent-attainment wisdom, they must necessarily rely upon the two factors of vitarka and vicāra. This differs slightly from a Buddha, because a Buddha expounds without effort. Although there is no effort from the eighth ground onward, because the fruit is not yet complete, there is effortless application of effort; hence, it is not the same as a Buddha. Furthermore, effort has two kinds: first, self-benefit; second, benefiting others. From the eighth ground onward, the former is absent, but the latter is still present above the eighth ground. Prior to the seventh ground, both kinds of effort are present. As for being effortless from the eighth ground onward, one effortlessly enters the grounds without effort for self-benefit, but it is not that there is no effort for benefiting others. A Buddha lacks both; therefore, when expounding the Dharma, he does not rely on effort. There is correct thinking, whose substance is simply cetanā, and it is not called vitarka. Another explanation says that among the ten factors of the non-learner, a Buddha lacks the factor of correct thinking because of the absence of vitarka; the previous explanation is superior. Since the undefiled contemplative mind continues uninterrupted from the eighth ground onward and lacks vitarka and vicāra, through what vitarka and vicāra are the defiled five consciousnesses produced? This is also not the case; just as one hears sounds while in absorption, though the mental consciousness lacks vitarka and vicāra, it also induces the ear consciousness. Therefore, we know that, as the treatise says, it is only required for expounding the Dharma. Since it is said that vitarka and vicāra are universal factors for speech, if a Buddha lacks these two factors, how can he speak? This is taught as a universal factor according to the provisional manner of discourse. In the Mahāyāna it is not so: only the universal factors of the mind are actual universal factors; the activities of body and speech are not universal factors. Therefore, these two kinds also extend to the undefiled. The meaning of the three activities and so forth is as explained in the Shunyao. They still exist on the ten grounds; those of the undefiled that arise from the first ground onward cease to function simultaneously with that mind at the diamond-like mind, because when superior dharmas are attained, the inferior do not function. They are associated only with subsequent-attainment wisdom, not with fundamental correct wisdom, because the seventy-third fascicle states that 'one contemplates true suchness without discursive thinking about true suchness,' taking the four positions as proof.