成唯識論述記 7.86

7.86

述曰：《大論》第五末說。尋、伺即七分別：謂有相、無相、任運、尋求、伺察、染污、不染污，彼以有相為首等故。《雜集論》第二末後言：「任運分別謂五識故」。此師分別謂在五識，非五識體即是分別。前以文證，此以理徵。任運分別五識既有，故知尋、伺五識不無。然《攝論》第二破上座胸中色物為意根，許五識有自性，雖無自性是尋、伺文，《對法》說為任運分別，故知五識亦有尋、伺，非直義通大、小，亦理中於是。

The Commentary states: The end of fascicle 5 of the Great Treatise states that investigation and examination are just the seven conceptual discriminations (vikalpa): namely, with-mark, without-mark, spontaneous, searching, observing, defiled, and undefiled, heading the list with "with-mark" and so on. The very end of the second fascicle of the Samuccaya states: "Spontaneous discrimination refers to the five consciousnesses." This master takes conceptual discrimination to be in the five consciousnesses, not that the substance of the five consciousnesses is itself conceptual discrimination. The former was proof by text; this is proof by reasoning. Since spontaneous conceptual discrimination exists in the five consciousnesses, we know that investigation and examination are not absent from the five consciousnesses. Moreover, the second fascicle of the Mahāyānasaṃgraha, in refuting the Sthavira position that the material object in the heart is the mental faculty, accepts that the five consciousnesses possess svabhāva[-vikalpa]; although there is no text stating that svabhāva is investigation and examination, the Abhidharmasamuccaya calls it spontaneous discrimination. Hence we know that the five consciousnesses also possess investigation and examination; this not only extends across Mahāyāna and Hīnayāna, but is also sound in principle.