成唯識論述記 3.441

3.441

述曰：謂《瑜伽論》第三卷說即此「邪、正、俱相違行因相，由思了別」，謂邪、正等行即身、語業。此行之因即善、惡境，由了此境相，故思作諸業，起善、惡等事故。言「取境正因等相」，是思之業。問：思令心作，為亦令彼心所法作不？若亦令心所法作，何故不說？若唯令心作，何故不同作意亦令心所作？行相實同作意，亦令心所造作，以心勝故，但說作心。此別解已，次下總釋俱。

The Commentary states: As the third fascicle of the *Yogācārabhūmi* states: 'These causal marks of wrong, right, and mutually contradictory conduct are distinguished by volition'—wrong and right conduct refer to bodily and vocal karma. The causes of this conduct are wholesome and unwholesome objects; by discerning these marks of the objects, volition performs various karmas, giving rise to wholesome and unwholesome matters, etc. Thus, saying 'grasping the marks of the proper causes and so forth of an object' is the activity of volition. Question: Volition causes the mind to act; does it also cause those caitasika dharmas to act? If it also causes the caitasika dharmas to act, why is this not stated? If it only causes the mind to act, why is it not like attention (manaskāra), which also causes caitasikas to act? Its ākāra is in fact identical to attention: it also causes caitasikas to act; because the mind is superior, it is only stated as 'moving the mind'. Having individually explained these, next below is a general explanation of 'associated/concomitant'.