瑜伽論記 4.196

4.196

思擇作意，了相攝者，依初修門多起慧故非餘不攝。內攝作意，勝解攝者，依創無間內緣之門，非餘不攝。淨障作意，觀察攝者，據觀察作意觀察煩惱斷與未斷順淨障故，非實彼攝，非正無間道故。廣大作意皆所不攝者，無住涅槃悲智建立二利廣行，非七攝故，七唯自利非廣行故。初遍行作竟究竟果攝者，前遍行中有二，初謂佛世尊故是果攝。第二、一切攝者，謂諸菩薩遍於三乘及五明處方便善巧所有作意是自利行其七所攝。又了相作意至轉為其緣者，此重釋也。言了相他所建立攝者，以聞他音。

As for "the mental application of investigation is included in apprehension of marks": this is based on the approach of initial cultivation where wisdom is mostly aroused, not that the others do not include it. As for "the mental application of internal withdrawal is included in resolute engagement": this is based on the approach of newly entering uninterrupted internal contemplation, not that the others do not include it. As for "the mental application of purifying hindrances is included in examination": this is based on the mental application of examination observing whether afflictions are abandoned or not abandoned in accordance with purifying hindrances; it is not truly included in that, because it is not the actual uninterrupted path. As for "vast mental application is included in none of them": this is because it is the extensive practice of non-abiding nirvāṇa establishing the dual benefit of compassion and wisdom, and is not included in the seven, for the seven are solely practice for one's own benefit and not extensive practice. As for "the first omnipresent mental application is included in the culmination of practice": among the earlier omnipresent ones there are two; the first refers to the Buddha, the World-Honoured One, and is therefore included in the fruition. As for "the second includes all": this refers to all bodhisattvas' skill in means across the three vehicles and the five fields of knowledge; all their mental applications are practices for their own benefit and are included in the seven. Furthermore, from "the mental application of the apprehension of marks" up to "arises having it as condition": this is a re-explanation. Regarding the apprehension of marks being included in "established by another": it is because of hearing the voice of another.