成唯識論了義燈 5.228

5.228

問：身、語、心行有遍非遍，第四定地，雖無出入息，有思遍行身業得轉，在佛果位既無尋、伺語之遍行，語應不轉？答：如《疏》及《樞要》說。問：既說語業為語遍行，第二定上地法有語，同身行故？答：約佛可爾，語不假尋，除佛已外，語必尋引，故已上無。問：說法逗機，語假尋、伺，汎爾言說，何假尋、伺？猶如五識，多由彼起，亦有五識非尋、伺生，如無色定起耳聞聲等？答：二定已上起語時難，猶如五識必假尋、伺。問：身在欲界及初靜慮起語時易，應同五識？答：語皆推度起必尋、伺，五識不爾，故不得例。又設一解，欲界汎語、二定已上或有語言非尋、伺發，但用思生。諸論但言尋、伺起者，隨麁相說，如思惟支。

Question: Bodily, vocal, and mental conditioning activities have the pervasive and the non-pervasive. In the ground of the fourth dhyāna, although there is no inhalation or exhalation, there is volition, which is pervasive, and bodily action can function. At the level of the Buddha's fruit, since there is no investigation and analysis, which are the pervasive factors of speech, should speech not fail to function? Answer: As explained in the *Commentary* and the *Essentials*. Question: Since vocal action is spoken of as the pervasive conditioning of speech, does the Dharma above the second dhyāna have speech, just like bodily conditioning? Answer: In terms of the Buddha, it can be so; his speech does not depend on investigation. Aside from the Buddha, speech must be led by investigation; therefore above that it does not exist. Question: Teaching the Dharma to match dispositions, speech depends on investigation and analysis; why should ordinary speech depend on investigation and analysis? Just like the five consciousnesses, mostly arising from them, there are also five consciousnesses not produced by investigation and analysis, as in the formless absorption where the ear arises to hear sounds, and so forth? Answer: Above the second dhyāna, when speech arises it is difficult, just as the five consciousnesses must depend on investigation and analysis. Question: When the body is in the desire realm and the first dhyāna, speech arises easily; should it not be like the five consciousnesses? Answer: Speech always involves deliberation and must arise through investigation and analysis; the five consciousnesses are not like this, so they cannot serve as a parallel. Another explanation: Ordinary speech in the desire realm, and perhaps speech above the second dhyāna, is not initiated by investigation and analysis, but is produced merely by volition. The various treatises only saying that they arise from investigation and analysis is spoken in accordance with coarse characteristics, like the factor of thought.