俱舍論記 26.107

26.107

「由此三門至唯是所行」者，對辨差別。由此行相、能行、所行體有寬狹。慧是簡擇名為行相，能取境故名能行，為他緣故是所行。餘心、心所能取境故是能行，為他緣故是所行，非簡擇故不名行相。諸餘有法為他緣故名所行，不能取境故非能行，不能簡擇故非行相。若據通名行相，諸心、心所皆名行相。此據簡擇，唯慧非餘。又解：論主前雖難殺，今還約宗明義。

"From these three doors […] is exclusively an object of activity": This distinguishes the differences comparatively. By these [three doors], the modes of activity, the active agents, and the objects of activity differ in extent. Prajñā is discernment, so it is termed "mode of activity"; because it can grasp an object, it is termed "active agent"; because it is cognized by another, it is an "object of activity." The other minds and mental factors, because they can grasp an object, are active agents, and because they are cognized by another, are objects of activity, but because they are not discernment, they are not termed modes of activity. All other existing dharmas, because they are cognized by another, are termed objects of activity, but because they cannot grasp an object, they are not active agents, and because they cannot discern, they are not modes of activity. If judged by the general name "mode of activity," all minds and mental factors are called modes of activity; but judged here by discernment, it is exclusively prajñā and not the others. Another explanation: Although the author earlier refuted it decisively, here he returns to explaining the meaning according to the school's doctrine.