成唯識論了義燈 5.46

5.46

問：何故明遍行中，但舉觸等，不言作意？答：有二解。一、云：以順前故，前但言受、想、思等所依為業，不言作意；二、云：順經部師立餘心所，以作意等思之分位，舉思攝末，故不盡陳。

Question: Why, in explaining the omnipresent [mental factors] (sarvatraga), are only contact (sparśa) and so forth cited, without mentioning attention (manaskāra)? Answer: There are two explanations. One says: in order to accord with what precedes, for what precedes only states that feeling (vedanā), perception (saṃjñā), volition (cetanā), and so forth are the basis for its operation, without mentioning attention. The second says: to accord with the Sautrāntika master who posits the remaining mental factors as states of volition (cetanā); by citing volition the subsidiary [factors] are subsumed, hence they are not exhaustively stated.