俱舍論疏 2.60

2.60

論「自性分別至隨念分別」，第三牒名釋也。尋是自性分別，五識恒有。《正理論》云「夫分別者，推求行相故，說尋為自性分別。簡擇、明記片似順尋，故分別名亦通慧、念。由此三行差別攝持，皆令於境明了轉異，於已了境遮簡行生，故分別名不通於想。於未了境不能印持，故分別名不通勝解。」「意識相應散慧是計度分別」，定中無計度故。若定、若散念，名隨念分別。念於定、散皆能記持故。

On the Śāstra's: "Conceptual discrimination by intrinsic nature... recollective conceptual discrimination": this is the third part, taking up the names to explain them. Vitarka is conceptual discrimination by intrinsic nature (svabhāva-vikalpa), which the five consciousnesses constantly possess. The Nyāyānusāra states: "Now, 'conceptual discrimination' refers to an investigative mode of activity; therefore vitarka is called conceptual discrimination by intrinsic nature. Discernment (pravicaya) and clear recollection (smaraṇa) slightly resemble and accord with vitarka; therefore the name 'conceptual discrimination' also applies to prajñā and smṛti. Because these three modes of activity are differentiated and held, they all cause clear differentiated activity regarding the object, and regarding an already discerned object they cause discriminatory activity to arise; therefore the name 'conceptual discrimination' does not apply to perception (saṃjñā). Regarding an unascertained object, [perception] cannot make a definitive determination; therefore the name 'conceptual discrimination' does not apply to resolve (adhimokṣa)." "Distracted prajñā associated with mental consciousness is discursive conceptual discrimination (santīraṇa-vikalpa)," because there is no discursive conceptual discrimination in absorption (samādhi). Mindfulness whether in absorption or distracted is called recollective conceptual discrimination (anusmaraṇa-vikalpa), because mindfulness can retain both in absorption and in distraction.