成唯識論掌中樞要 2.159

2.159

《瑜伽》第五：尋、伺以七門分別：一、體性；二、所緣；三、行相；四、等起；五、差別；六、決擇；七、流轉。一、體性者，不深推度，思為體性；若深推度，惠為體性。二、所緣者，以名、句、文身義為所緣。三、行相者，尋求行是尋；伺察行是伺。四、等起者，謂發語言。五、差別者，謂七分別。六、決擇者，若尋、伺即分別耶等。若尋、伺皆分別，有分別非尋、伺，謂望出世道所餘一切三界心、心所法。七、流轉者，五趣之處皆為六問，如那落迦尋、伺，何等行？何所觸？何所引？何相應？何所求？何業轉？乃至初靜慮尋、伺為問亦爾。且地獄中慼行轉，觸非愛境，引發於苦，與憂相應，常求解脫，嬈心業轉，一向苦受，餓鬼亦爾。傍生、人趣、大力餓鬼，多分戚行，少分欣行，多觸非愛，少觸愛境；多分引苦，少分引樂，多憂相應，少喜相應；多分求脫苦，少分求遇樂，嬈心業轉。欲界天尋、伺多分欣行，少分戚行，多觸可愛，少觸非愛，多引樂，少引苦；多喜相應，少憂相應；多分求遇樂，少分求脫苦，嬈心業轉。初靜慮地一向欣行，一向髑可愛境，一向引樂，一向喜俱，唯求不離樂，不嬈心業轉。

Fascicle 5 of the Yogācārabhūmi-śāstra distinguishes gross and subtle investigation through seven gates: first, essential nature; second, objective cognitive condition; third, active mental aspect; fourth, co-arising; fifth, distinction; sixth, determination; seventh, transmigration. First, regarding essential nature: when there is no deep deliberation, intention is its essential nature; when there is deep deliberation, discernment is its essential nature. Second, regarding objective cognitive condition: it takes the referents of names, sentences, and phonemes as its objective cognitive condition. Third, regarding active mental aspect: the activity of searching is gross investigation; the activity of inspecting is subtle investigation. Fourth, regarding co-arising: it means producing speech. Fifth, regarding distinction: it refers to the seven discriminations. Sixth, regarding determination: it addresses whether gross and subtle investigation are identical with discrimination, and so on. If gross and subtle investigation are both discriminations, there is discrimination that is neither gross nor subtle investigation, which refers to all other mind and mental factors of the three realms relative to the supramundane path. Seventh, regarding transmigration: six questions are posed for each of the five destinies, such as: What kind of activity do the gross and subtle investigation of the hells have? What do they contact? What do they induce? With what are they associated? What do they seek? By what karma do they proceed? And so on up to the first dhyāna, where gross and subtle investigation are questioned in the same way. Now, in the hells, they proceed with sorrowful activity, contact disagreeable objects, induce suffering, are associated with grief, constantly seek liberation, and proceed through karma that disturbs the mind, being exclusively painful feeling; the hungry ghosts are also like this. For animals, the human destiny, and powerful hungry ghosts, they are mostly of sorrowful activity and minimally of joyful activity, contact mostly disagreeable and minimally agreeable objects; mostly induce suffering and minimally induce pleasure, are mostly associated with grief and minimally associated with joy; mostly seek release from suffering and minimally seek encounter with pleasure, and proceed through karma that disturbs the mind. Gross and subtle investigation of the gods of the desire realm are mostly of joyful activity and minimally of sorrowful activity, contact mostly agreeable and minimally disagreeable objects, mostly induce pleasure and minimally induce suffering; are mostly associated with joy and minimally associated with grief; mostly seek encounter with pleasure and minimally seek release from suffering, and proceed through karma that disturbs the mind. The stage of the first dhyāna is exclusively of joyful activity, exclusively contacts agreeable objects, exclusively induces pleasure, is exclusively accompanied by joy, seeks only not to be separated from pleasure, and proceeds through karma that does not disturb the mind.