瑜伽論記 13.188

13.188

基云：此與對法第二相違。彼云：又此意遍以一切善不善無記法俱，唯除聖道現行，若處滅定及無學位故。即此文云：無心有心皆相違，即滅定無心聖道，無學有心尚行，故有相違。依此，西方二說：一云，末那唯有人我無法我，即如對法三時不現行為正。然此中言有心、無心三性位有等者，即除滅定，餘無心位，謂無心、睡眠、悶絕、入無想定、生無想天，非謂滅定中有。今無漏觀無學身中，二乘皆入人空觀，第七唯人我故，不行有漏之識，無漏之識可生；若言滅定亦俱第七，一切時論，此何意也。

Kuiji says: This contradicts the second fascicle of the Abhidharma[samuccaya]. It says: 'Furthermore, this manas is universally conjoined with all wholesome, unwholesome, and indeterminate phenomena, except when the noble path is actively present, when one is in the cessation attainment, and in the stage of non-learning.' Here the text says: 'states without mind and with mind' both conflict, for cessation attainment is without mind while the noble path and non-learning are with mind, yet [the seventh] still operates, hence there is a contradiction. Based on this, there are two views in the West: One says that manas only possesses grasping at a personal self and has no grasping at phenomena; thus it is correct that, as in the Abhidharma[samuccaya], it does not actively manifest in the three states. However, what is stated here regarding its existence in states with mind, without mind, and of the three natures refers to the remaining mindless states apart from the cessation attainment—namely mindless sleep, fainting, entering the non-conceptual attainment, and being born in the non-conceptual heaven—not that it exists in the cessation attainment. Now, within the taintless contemplation in the body of one who is beyond learning, the practitioners of the two vehicles both enter the contemplation of the emptiness of persons; because the seventh only possesses the personal self, a consciousness with taints does not operate, but a taintless consciousness can arise. If it were said that the cessation attainment is also accompanied by the seventh in the treatise on all times, what would this mean?