成唯識論演祕 5.685

5.685

答：未見大乘所明之文，且依有宗，《婆沙論》九十九云：「伺無彼相，是故不立。復次，菩提分法行相猛利，伺用微劣是故不立。復次，伺用為尋所覆損故，於策正見，尋用偏增，故伺不立菩提分法。」有義：《顯揚論》云：尋求、極尋求此即是「尋」；趣入、極趣入，此即是「伺」。二種總名正思惟支，與小乘別故亦無失。又《瑜伽》二十九云：「由此正見增上力故，所起出離無恚、無害分別思惟，名正思惟。若心趣入諸所尋伺，彼唯尋思如是相狀所有尋伺，若心趣入諸所言論。」

Answer: I have not yet seen a text explained in the Mahāyāna, so provisionally relying on the Sarvāstivāda school, the Mahāvibhāṣā, Fascicle 99, states: 'Vicāra lacks that characteristic; therefore it is not established. Furthermore, the factors of awakening have fierce and sharp mental modes; the function of vicāra is subtle and weak, therefore it is not established. Furthermore, because the function of vicāra is overshadowed and impaired by vitarka, in spurring right view the function of vitarka is predominantly increased; therefore vicāra is not established as a factor of awakening.' An opinion states: The Prakaraṇāryavācā says: 'Investigating, deeply investigating'—this is vitarka; 'entering, deeply entering'—this is vicāra. The two are collectively named the factor of right thought; this differs from the Hīnayāna, so there is also no fault. Furthermore, the Yogācārabhūmi, Fascicle 29, states: 'By the predominant power of this right view, the conceptual thinking of renunciation, non-ill-will, and non-harming that arises is called right thought. If the mind enters into all that is investigated and examined, that is only vitarka and vicāra of such characteristics; if the mind enters into all speech...'