成唯識論了義燈 5.216

5.216

依地分別，准局行相尋、伺為體，則繫欲界及初靜慮。若約依起得通九地，上得起下尋、伺法故，九潤生心容俱起故。若通行相准所依識隨地有無，漏無漏分別者，准《瑜伽》第五，諸分別皆有漏。《論》云：謂望出世智所依一切三界心、心所皆是分別故。又釋，或通無漏，言望出世智者，據無分別智名為出世，後智即名世出世智，以緣俗故亦名世間，即如經論說起世間心是，即名分別故。正思推在因，即用尋、伺為體。《辨中邊論》名分別支，《大論》復云：諸尋、伺皆分別，故通無漏。

Distinguishing according to ground: according to the restricted ākāra where vitarka and vicāra are the nature, it is bound to the desire realm and the first dhyāna. If in terms of arising dependent [on grounds], it can extend to all nine grounds, because higher [grounds] can give rise to lower dharmas of vitarka and vicāra, and because the minds moistening rebirth across the nine [grounds] can arise together. If according to the pervasive ākāra, it follows the presence or absence [of the consciousnesses] across grounds according to the supporting consciousness. As for distinguishing sāsrava and anāsrava: according to the fifth [fascicle] of the Yogācārabhūmi, all discriminations are sāsrava. The treatise says: 'Namely, relative to supramundane wisdom, all minds and mental factors of the three realms on which one relies are discrimination.' Another explanation: or it may extend to anāsrava. The statement 'relative to supramundane wisdom' is based on taking non-discriminative wisdom as 'supramundane'; subsequent wisdom is then called 'mundane-supramundane wisdom'. Because it takes conventional [truth] as its object, it is also called mundane; this is just as the sūtras and śāstras say that giving rise to a mundane mind is called discrimination. Right thought at the causal stage indeed takes vitarka and vicāra as its nature. The Madhyāntavibhāga calls it a 'limb of discrimination', and the Great Treatise also says: 'All vitarka and vicāra are vikalpa.' Therefore it extends to anāsrava.