成唯識論述記 7.90

7.90

述曰：第二證也。彼第五復說尋、伺相應中，地獄尋、伺唯是慼行，觸非愛境，引發苦與憂，俱嬈心業轉。人、天尋、伺多分憂等，少分喜等，初靜慮中所有尋、伺唯喜受俱，彼各別作。今此中總通人、天等五趣為論。又彼文云：唯憂、喜二法相應，曾不說與苦、樂二法俱起，故知五識定無尋、伺。若爾，彼不說捨，尋、伺應不俱；不說苦、樂俱，即言五識定無尋、伺；不言捨受俱，尋、伺俱無捨。

The Commentary states: This is the second proof. That fifth fascicle further states, concerning the association of investigation and examination, that the investigation and examination of hell are exclusively sorrowful activities; contacting disagreeable objects, they induce pain along with grief, operating to disturb the mind. The investigation and examination of humans and devas are mostly grief and the like, and a small portion are joy and the like; all investigation and examination in the first dhyāna accompany only the sensation of joy. That text treats them separately, whereas here it discusses them generally across the five destinies of humans, devas, and so forth. Furthermore, that text states that they associate only with the two dharmas of grief and joy, and has never said that they arise concurrently with the two dharmas of pain and pleasure; hence we know that the five consciousnesses definitely lack investigation and examination. If so, then since it does not mention equanimity (upekṣā), investigation and examination would not accompany it; if not mentioning accompaniment by pain and pleasure means the five consciousnesses definitely lack investigation and examination, then not mentioning accompaniment by the sensation of equanimity would mean investigation and examination both lack equanimity.