成唯識論了義燈 5.215

5.215

任運據通攝彼少分，以依尋、伺及自性別。據不遍說《雜集》任運不攝，《瑜伽》任運分別，體性別故。餘各如名自類相攝，說無別故。約識、地分別者，初約識，後約地。約識明者，且三分別約遍行相，自性分別，通八識有。計度分別，通六、七識。尋、伺為體，第七識無，恒審思量，虛妄計度，第七識有。不爾執我是何分別？體非尋、伺，而依思、惠，立此分別。不遍行相唯在第六，如《雜集》說唯第六識，更不通餘。《雜集》七中任運分別，即通五、八，餘唯第六。上據非遍，遍行相者，非諸分別皆尋、伺為體。《瑜伽》第五云：有分別非尋、伺故，有相亦緣現在。復攝自性可通六識，任運既緣現境同於自性，可通七識。唯除第七，以恒計度故。五在第六，除無相一，餘四通第七，計度攝故。准《瑜伽》釋，行境不違第七識故。《瑜伽》七中不遍行相，唯第六識，說是第六不共業故。若遍行相，有相、無相是率爾境，引至等流，名先所受、隨先所引。即有相、無相、任運、染污、及不染污通前六識。若過去境名先所受、隨先所引，即除初二，不通五識。三通五識，染污通緣三世境故，於現在境執著，俱行所起分別。或隨與一本隨煩惱相應所起法執。既通五識中，有執著俱行所起分別，故通五有，與信等俱名不染污，故亦通五。

Spontaneous [discrimination], in terms of general [applicability], subsumes a minor portion of that, because it is differentiated based on vitarka and vicāra versus intrinsic nature. Based on the non-pervasive explanation, the spontaneous of the Abhidharmasamuccaya does not subsume the spontaneous discrimination of the Yogācārabhūmi, because their nature is different. The rest, according to their names, mutually subsume their own kind, because their explanations do not differ. As for distinguishing according to consciousnesses and grounds: first according to consciousness, then according to ground. To explain according to consciousness: first, as for the three discriminations according to the pervasive ākāra, intrinsic-nature discrimination occurs across all eight consciousnesses. Calculating discrimination occurs across the sixth and seventh consciousnesses. If vitarka and vicāra are its nature, the seventh consciousness lacks it; [yet] constantly examining, deliberating, and falsely calculating exists in the seventh consciousness. Otherwise, what discrimination would grasping the self be? Its nature is not vitarka and vicāra, but based on cetanā and prajñā this discrimination is established. The non-pervasive ākāra exists solely in the sixth: as the Abhidharmasamuccaya explains, it is solely in the sixth consciousness, not occurring in the others. Among the seven of the Abhidharmasamuccaya, spontaneous discrimination extends to the five and eighth [consciousnesses], while the rest are solely in the sixth. The above is based on the non-pervasive. As for the pervasive ākāra, it is not the case that all discriminations have vitarka and vicāra as their nature. Fascicle five of the Yogācārabhūmi says: 'Because there are vikalpas that are not vitarka and vicāra', [discrimination] with signs also takes the present as its object. Furthermore, subsuming intrinsic nature, it can extend to the six consciousnesses. Since spontaneous [discrimination] takes present objects as its object, like intrinsic nature, it can extend to the seven consciousnesses. Only the seventh is excluded, because it constantly calculates. Five are in the sixth; excluding the single [discrimination] without signs, the remaining four extend to the seventh, because they are subsumed under calculating [discrimination]. In accordance with the Yogācārabhūmi's explanation, the operational sphere does not contradict the seventh consciousness. Among the seven of the Yogācārabhūmi, the non-pervasive ākāra is solely the sixth consciousness, because it is stated to be the exclusive activity of the sixth. If according to the pervasive ākāra, with signs and without signs are initial-moment objects; extending to the flow of equivalence, they are called 'previously experienced' and 'in accordance with what was previously induced'. Thus [discrimination] with signs, [discrimination] without signs, spontaneous, defiled, and undefiled extend to the first six consciousnesses. If past objects are called 'previously experienced' and 'in accordance with what was previously induced', then excluding the first two, they do not extend to the five consciousnesses. Three extend to the five consciousnesses: because defilement generally takes the objects of the three times as its object, it is the discrimination arisen in conjunction with attachment toward present objects; or it is dharma-grasping arisen in association with any one secondary affliction. Since within the five consciousnesses there are discriminations arisen in conjunction with attachment, it therefore extends to the five; being associated with śraddhā and the like is called undefiled, and therefore this also extends to the five.