成唯識論述記 7.76

7.76

述曰：自下第二自相應門。尋、伺二法定自不俱，體俱思、惠，類俱推度，不可同體同用，麁細相違之法而得並生，麁細異故，如上下受等。問：若尋、伺二不得俱生，如何大乘說有三地有尋、有伺等？以起伺時，同時心、心所，即欲界有有伺無尋地；若唯起尋時，俱時心等，應名有尋無伺等；若俱不起俱時心等，應名無尋無伺地，汝之三地應皆不成。二不俱起無此地故，為答此問故次論云。

The Commentary states: Below is the second gate: association among themselves. The two dharmas of investigation and examination are definitely never concurrent with each other; their substances are both volition and discernment, and their categories are both deliberation. It is impossible for dharmas of identical substance and identical function that are mutually contrary in grossness and subtlety to arise side by side, because gross and subtle are distinct, just as with higher and lower sensations (vedanā) and the like. Question: If investigation and examination cannot arise concurrently, how does the Mahāyāna speak of three stages: "with investigation and with examination," etc.? For when examination arises, the simultaneous mind and mental factors would mean that the desire realm has a stage "with examination and without investigation"; if only investigation arises, the simultaneous mind and so forth should be called "with investigation and without examination"; if neither arises, the simultaneous mind and so forth should be called the stage "without investigation and without examination"—thus your three stages would all fail to be established. Because the two do not arise together, there could be no such stages. To answer this question, the treatise next states: