成唯識論了義燈 5.204

5.204

又云：諸尋、伺皆分別，有分別非尋、伺，謂望出世智所餘一切三界心心所，若對法七除任運一，餘亦尋、伺為體。故《對法》第二以三攝七除任運一，皆三所攝，三唯第六。即《瑜伽》第一。意不共業尋、伺為體，任運一種，此《論》會云：即是五識。《對法》復云：謂五識身。故即五識為任運體。三、分別體，隨念、計度亦尋、伺為體，自性一種有其二說，准《雜集論》唯在意識，即尋、伺為體。准《攝論》唯識許五識有。若隨轉門亦尋、伺為體。若真實義，即五識為性，上總相出。若別出體，廣如慈恩《對法疏》辨。

It also states: 'All vitarka and vicāra are vikalpa; there are vikalpas that are not vitarka and vicāra, namely, relative to supramundane wisdom, all remaining minds and mental factors of the three realms.' In the Abhidharmasamuccaya, if one excludes spontaneous [discrimination] from the seven, the rest also have vitarka and vicāra as their nature. Therefore, the second [fascicle of the] Abhidharmasamuccaya subsumes the seven under the three: excluding spontaneous [discrimination], they are all subsumed under the three, and the three belong solely to the sixth [consciousness]. This corresponds to [fascicle] one of the Yogācārabhūmi. The exclusive activities of the manovijñāna have vitarka and vicāra as their nature. As for the spontaneous one, this treatise resolves it, saying: 'It is simply the five consciousnesses.' The Abhidharmasamuccaya also says: 'Namely, the collection of the five consciousnesses.' Thus the five consciousnesses are indeed the nature of spontaneous [discrimination]. As for the nature of the three discriminations: recollective and calculating [discriminations] also have vitarka and vicāra as their nature; the intrinsic-nature [discrimination] has two explanations. According to the Abhidharmasamuccayavyākhyā, it is solely in the manovijñāna, having vitarka and vicāra as its nature. According to the Mahāyānasaṃgraha and Vijñapti-mātra, it is accepted that the five consciousnesses possess it. If [explained] in accordance with the provisional gate, it also has vitarka and vicāra as its nature. If [explained according to] the ultimate meaning, the five consciousnesses are its nature. The above identifies the nature in general terms. Distinguishing the nature in detail is fully elucidated in Ci'en's Commentary on the Abhidharmasamuccaya.