成唯識論述記 9.130

9.130

述曰：第二又解，或諸染、淨心、心所法皆名分別，能緣慮故。此中通說，非由淨故便不緣慮，言能緣故，是則一切染、淨依他是此頌中依他起攝，皆名分別故。若爾，染、淨色不相應，應非此中依他起攝，不能緣慮非分別故。答曰：不然。說心等時，彼亦此攝，不離心故，唯識門故。問：若爾，何故致能緣言？答：顯能緣心遍諸染、淨，皆名分別，並能慮故，非緣慮言簡除色等，色等雖不能緣，不離心等故，亦此攝。

The Commentary states: A second explanation: or, all defiled and pure mind and mental factor dharmas are called discrimination, because they are capable of cognitive reflection (ālambana-cintā). Here it is spoken of generally; it is not that because it is pure it does not reflect cognitively. Saying 'because they are capable of cognizing', it follows that all defiled and pure other-dependent [dharmas] are subsumed under the other-dependent in this verse, because all are called discrimination. If so, defiled and pure form (rūpa) and non-concurrent [saṃskāras] should not be subsumed under the other-dependent here, because they are incapable of cognitive reflection and are not discrimination. The answer is: not so. When speaking of mind and so forth, they are also subsumed therein, because they are not separated from mind, according to the principle of vijñapti-mātra. Question: If so, why provide the phrase 'capable of cognizing'? Answer: To show that the mind capable of cognizing pervades all defiled and pure [states], all being called discrimination and all being capable of cognitive reflection; it is not that the phrase 'cognitive reflection' excludes form and so forth. Although form and so forth cannot cognize, because they are not separated from mind and so forth, they are also subsumed here.