成唯識論了義燈 5.227

5.227

《論》：又說彼是言說因者。本說如《疏》。西明釋云：正引十地三請之中第一請文，長行釋云：唯歎淨覺，淨覺是說因故，覺名覺觀，即口言行。三藏解云：應言尋、伺，言覺觀者，譯家謬。也今護法師引為誠證者。今恐傳謬，何以故？本《疏》主說親承三藏云：撿梵本言，僧羯臘波，但是思惟，亦無正字，何況是尋？言覺者覺觀，此說覺為觀，譯家增故。今西明云：三藏解云：應言尋、伺，言覺觀者譯家謬也。經但說云：淨覺，覺即是尋，如何得言應云：尋、伺？故知傳謬。問：設唯是觀，觀即是尋，尋是語因，後師何故不引為證？答：正思惟支體有二種：一通諸部二乘因果，及大乘因後得位，體即唯是尋；一唯大乘，因果通本後，體即思及惠。《瑜伽》二十九云：若心趣入諸所尋思，彼唯尋思，如是相狀，所有尋思，乃至云：起善思惟，發起種種如法言。《論》是名正語，正語是果，思惟語因。及《顯揚》第二云：尋求極尋求，現前尋求覺了，計算觀察，思惟思惟性。又《瑜伽》二十九云：若得彼已，以惠安立如證而覺，總立此二合名正見。准知此俱正思惟支，皆是初體。《對法》第十說惠蘊攝正見、正思惟、正勤。九十八云：若出世間以正智為自性，除諸戒支，安立非安立真如為所緣。《瑜伽》二十九云：由八支攝行迹正道，能無餘斷一切煩惱，能於解脫究竟作證，是故名為八支聖道。當知此中，若覺支時，所得真覺，此根本位。若得彼已，以惠安立，如證而覺。此後得位云：如證而覺故，此等皆是後八支體，不說尋故。後師依大乘通因果本後正思惟支，非是尋故，所以不引。

Regarding the statement of the *Śāstra*: "Moreover, it is said that they are the cause of speech": The original explanation is as in the *Commentary*. Ximing explains: Directly citing the text of the first request among the three requests in the *Daśabhūmika*, the prose commentary explains that it praises pure thought alone, because pure thought is the cause of speech; thought is called investigation and analysis, which is the action of speech. The Tripiṭaka Master explained: It should say investigation and analysis; saying investigation and analysis (jueguan) is an error of the translator. Now Master Dharmapāla cites it as authentic proof. Now it is feared that this is an erroneous transmission. Why? The master of the original *Commentary* stated that he personally received from the Tripiṭaka Master: Checking the Sanskrit text, the word *saṃkalpa* is merely thinking; there is not even the word "right" (samyak-), let alone "investigation". As for "thought", it is investigation and analysis; this speaks of "thought" as "analysis", which the translator added. Now Ximing says: The Tripiṭaka Master explained: It should say investigation and analysis; saying investigation and analysis is an error of the translator. The sūtra only says "pure thought", and thought is investigation; how can it be said that it should say "investigation and analysis"? Therefore one knows this is an erroneous transmission. Question: Even if it were merely analysis, analysis is investigation, and investigation is the cause of speech; why did the later master not cite it as proof? Answer: The factor of right thought has two essences: one is common to the cause and fruit of the various Nikāyas and the two vehicles, as well as the cause and the subsequent attainment state of the Mahāyāna, its essence being exclusively investigation; the other belongs exclusively to the Mahāyāna, common to cause and fruit, fundamental and subsequent, its essence being volition and discernment. The twenty-ninth fascicle of the *Yogācāra* says: If the mind enters into the various objects of investigation, that is purely investigation; investigation having such characteristics, up to saying: giving rise to wholesome thinking, giving rise to various kinds of speech in accordance with the Dharma; this is called right speech. Right speech is the fruit, and thinking is the cause of speech. And the second [fascicle of the] *Xianyang* says: Seeking, thoroughly seeking, seeking and understanding before oneself, calculating and observing, thinking, the nature of thinking. Moreover, the twenty-ninth fascicle of the *Yogācāra* says: Having attained that, establishing through discernment, realizing in accordance with realization, collectively establishing these two and calling them right view. One may infer that this concurrent factor of right thought is in both cases the first essence. The tenth [fascicle of the] *Abhidharmasamuccaya* states that the aggregate of discernment subsumes right view, right thought, and right effort. The ninety-eighth [fascicle of the *Yogācāra*] says: If supramundane, it has right knowledge as its intrinsic nature, excluding the morality factors, and takes conventional and ultimate tathatā as its intentional object. The twenty-ninth fascicle of the *Yogācāra* says: Because the eight factors subsume the right path of practice, being able to abandon all afflictions without remainder, and being able to realize final liberation, they are therefore called the eightfold noble path. One should know that here, at the time of the factor of awakening, the true awakening attained is the fundamental state; having attained that, establishing through discernment, realizing in accordance with realization, this subsequent attainment state says "realizing in accordance with realization"; therefore these are all the essences of the latter eight factors, and do not mention investigation. Because the later master relied on the factor of right thought in the Mahāyāna common to cause, fruit, fundamental, and subsequent, which is not investigation, he did not cite it.