瑜伽師地論略纂 16.86

16.86

論云「欲界繫善、染污、無記作意，緣一切三界諸法」等者，此中，善心可解。染污者，即兼言有覆無記。　問曰：何者有覆緣三界也？答曰：欲界有覆唯俱生，身、邊唯在第六識者，如論文觀三界為一同一類等為我，餘無此能，更無有覆心緣也。　「無記緣三界」者，即異熟生心獨頭起者，及緣威儀、工巧心後等流引生異熟生心，亦名威儀心、工巧心緣也。汎爾緣不求不染者是。第八識亦是緣三界也，種子法故。

The treatise says, "Wholesome, defiled, and indeterminate attention bound to the desire realm cognises all dharmas of the three realms...": here, wholesome mind is easily understood. Defiled also encompasses the veiled-indeterminate. Question: Which veiled [mind] cognises the three realms? Answer: Veiled [mind] in the desire realm is exclusively innate; views of individuality and extreme views reside only in the sixth consciousness, which, as the treatise states, views the three realms as one identical class as a self. Nothing else has this capacity; no other veiled mind cognises it. "Indeterminate cognising the three realms" refers to the mind born of maturation arising independently, as well as the mind born of maturation induced in continuous succession after minds of posture or craftsmanship, which are also called minds of posture or craftsmanship cognising [the three realms]. It refers to casual cognition without seeking or defilement. The eighth consciousness also cognises the three realms, because it is of the nature of seeds.