成唯識論掌中樞要 2.166

2.166

〈五十六〉說：身行有三：謂出、入息及身業，語行亦三：謂尋、伺及語業。正思惟與語為目故，尋通無漏。〈五十七〉：五根不攝三十七品中六語、業、命、喜、安、捨，不說不攝正思惟即是惠故，此云何通？《瑜伽》五十六說：身行有三：謂入、出息及身業；語行亦三：謂尋、伺及語業；意行亦三：謂受、楊及意業，故佛無尋、伺何妨語轉，業不無故。第四禪中二息等，既無其身得住，二定處應無尋、伺及語業，故語應亦轉，遍、非遍行故。如前已說。身業唯染，不可為例。又，《論》且舉身業染者，《論》實亦有無漏善法，不爾，佛身語如何得轉耶？故以業思為轉，常入第四定故。

Fascicle 56 states: bodily formations are three: inhalation, exhalation, and bodily karma; vocal formations are also three: gross investigation, subtle investigation, and vocal karma. Because right thought designates speech, gross investigation extends to the uncontaminated. Fascicle 57 states: the five faculties do not subsume the six dharmas of the thirty-seven factors—speech, action, livelihood, joy, pliancy, and equanimity—and does not say they do not subsume right thought, meaning it is discernment; how is this resolved? Fascicle 56 of the Yogācārabhūmi-śāstra states: bodily formations are three: inhalation, exhalation, and bodily karma; vocal formations are also three: gross investigation, subtle investigation, and vocal karma; mental formations are also three: feeling, apperception, and mental karma. Therefore, even though a Buddha lacks gross and subtle investigation, what prevents the occurrence of speech, since karma is not absent? In the fourth dhyāna, when the two breaths and the like are absent, yet the body can abide; the two meditative states ought to lack gross and subtle investigation and vocal karma, so speech should also occur, because they are omnipresent and non-omnipresent factors. As has been stated before. Bodily karma is exclusively defiled, so it cannot serve as an analogy. Furthermore, the treatise merely cited defiled bodily karma, but the treatise actually also has uncontaminated wholesome dharmas; otherwise, how could the Buddha's bodily and vocal actions proceed? Therefore, they proceed by means of the intention that is karma, because he constantly enters the fourth dhyāna.