成唯識論述記 7.47

7.47

述曰：二行相同，故一處明。尋謂尋求，即七分別中尋求分別等，以單即複名也，下准可知。令心怱遽者，怱迫、遽急也。「意言境」者，意即意識，以遍緣故，此有三解：一、從喻，即意識及相應法，能取境故，與言說言相似；二、從境，言說言是聲性，此言為意之所取性，從言為名，但名意言；三、從果，由意能起言等，故名意言。意所取境，名意言境，亦通一切心所法等，而意是主，勝故偏說。今此境者通一切法，《大論》第五云：緣名等境，亦尋言說名等義為所緣。然此中但舉意、言之境，攝法即盡，不言言說名等故。彼論攝法義有不及，名不目及如《涅槃》等，伺中可知。

The Commentary states: Because their mental aspects are similar, they are explained together in one place. 'Investigation' means seeking, namely the investigation-conceptualization (vitarka-vikalpa) among the seven conceptualizations, etc., using a single term for a compound name; the rest below may be understood accordingly. 'Causing the mind to be hurried': pressed and hasty. Regarding 'object of mental speech': 'mind' refers to the mental consciousness (manovijñāna), because it comprehensively apprehends objects. There are three explanations for this: first, from metaphor, namely the mental consciousness and its associated factors, because they can grasp objects, are similar to spoken words; second, from the object, spoken words are of the nature of sound, whereas this 'speech' is the nature of what is grasped by the mind, taking its name from speech, it is simply called mental speech; third, from the result, because based on the mind speech and so forth can be produced, it is called mental speech. The object grasped by the mind is called the 'object of mental speech'; this also applies generally to all mental factors, yet mind is predominant, and being superior it is spoken of singularly. Now this object pervades all phenomena. Fascicle 5 of the Great Treatise [Yogācārabhūmi] states: 'Taking objects such as names as its objective support,' it also takes the referents of spoken names and so forth as its objective support. Here, however, it merely mentions the object of mental speech, which completely subsumes all phenomena without mentioning spoken names and the like. That treatise's subsumption of phenomena was incomplete, as names do not express things such as Nirvāṇa, as can be known in the discussion of evaluation (vicāra).