成唯識論掌中樞要 2.12

2.12

心所例中：第一師不例異熟等者，應思。一一不例所以，以義不同故，何故觸、作意、思三皆言於心等，受、想不爾。勝義不善，謂生死流轉，何故與無漏為依，而言善、染違，應不與二俱作依。

Among the analogical extensions of mental factors: that the first master does not extend them analogously to vipāka and so forth should be contemplated. The reason each is not extended analogously is that their meanings differ. Why is it that contact (sparśa), attention (manaskāra), and volition (cetanā) are all said to be [present] in minds and so on, whereas sensation (vedanā) and perception (saṃjñā) are not? Defiled nature in the ultimate sense refers to the transmigration of birth and death; why would it serve as a basis for the uncontaminated (anāsrava)? If it is said that the wholesome and the defiled conflict, it should not serve as a basis for both.