成唯識論了義燈 5.213

5.213

次三攝彼《瑜伽》七者，依不遍行相，唯是意識不共業故，即全相攝，以其三、七俱用尋、伺二法為體，即尋、伺皆分別句。有相即隨念攝。《瑜伽》解有相云：於先所受義，諸根成熟善名言者，於先即緣過去境故隨念攝，無相即自性及隨念攝，緣過、現故。故彼《論》云：無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別，任運分別亦自性攝，緣現在故。故彼《論》云：隨境勢力，任運而轉所有分別，故自性攝。餘四同前計度所攝，通緣境故。依遍行相，自性少分攝於任運，即《瑜伽論》第五所說，或有分別非尋伺句。

Next, subsuming the seven of that Yogācārabhūmi by means of the three: according to the non-pervasive ākāra, because it is solely the exclusive activity of the manovijñāna, they are completely subsumed, since both the three and the seven take the two dharmas of vitarka and vicāra as their nature, which corresponds to the statement that 'all vitarka and vicāra are vikalpa'. [Discrimination] with signs is subsumed under recollective [discrimination]. The Yogācārabhūmi explains [discrimination] with signs: 'Regarding previously experienced objects, for those whose faculties have matured and who are skilled in verbal expression'—since 'previously' means taking past objects as its object, it is subsumed under recollective [discrimination]. [Discrimination] without signs is subsumed under both intrinsic-nature and recollective [discriminations], because it takes past and present as its objects. Thus that treatise says: 'Discrimination without signs refers to the discriminations that occur in accordance with what was previously induced, and in infants and others unskilled in verbal expression.' Spontaneous discrimination is also subsumed under intrinsic-nature [discrimination], because it takes the present as its object. Thus that treatise says: 'All discriminations that operate spontaneously in accordance with the force of objects' are therefore subsumed under intrinsic nature. The remaining four, as before, are subsumed under calculating [discrimination], because they generally take [all] objects as their object. According to the pervasive ākāra, a minor portion of intrinsic nature subsumes spontaneous [discrimination], which corresponds to the statement in the fifth fascicle of the Yogācārabhūmi: 'There are vikalpas that are not vitarka and vicāra.'