成唯識論述記 5.853

5.853

述曰：《瑜伽》說此言，表心所法亦緣總相故。謂彼論言：又識能了事之總相，即此所未了別、所了境相、能了別者說名作意。意說：作意了此總相，及識所未了別相。謂境別相，此境上別相，作意亦能了。即是了此識所取總相，亦取所未了別別相故。彼論此言，顯取總故，此五遍行如《大論》說。然《楞伽經》中亦言，心緣總相等。《顯揚》十八有頌說，此五及心王取總、別相。

The Commentary states: The Yogācārabhūmi uses the word 'this' to indicate that caitasika dharmas also take the general mark as an object. That treatise says: 'Furthermore, vijñāna can cognize the general mark of an affair; that which can cognize the marks of the cognized object that have not yet been cognized with respect to this is called attention.' The meaning is: attention cognizes this general mark as well as the marks not yet cognized by vijñāna. That is, the specific marks of the object—attention can also cognize these specific marks on the object. This means cognizing this general mark grasped by vijñāna, and also grasping the specific marks not yet cognized. That treatise's word 'this' reveals the grasping of the general. These five omnipresent factors are as spoken in the Great Treatise (Yogācārabhūmi). However, the Laṅkāvatāra-sūtra also states that citta takes the general mark as an object, and so on. The Prakaraṇāryavācā, in its eighteenth [fascicle], has a verse stating that these five and the cittarāja grasp general and specific marks.