瑜伽論記 13.282

13.282

若生死念中，無意識家他難云：何故此中不論生死縛者，即悶絕中攝。第二偏句中有三位，一惑現愛盡故捨，名非細法執，謂二乘人第二位謂永伏現行，入八地以去，人愛現行永伏不起非法愛，此非留惑，以趣法空故，第三變除惑細習氣入法二執，謂如來八地以去，此中名不退者，以未得不退故，念恒增進善法，初地名不退名已得不退，非不得時有起煩惱有漏心等故，轉識名通漏無漏皆得，阿賴耶名種唯聖有學二乘大乘八地，異熟識等即寬乃至大乘金剛二乘無學，若入無餘界，二乘畢竟，如來示相，此中第四句通滅定等論故言及如來等，非不退菩薩及如來實亦入無餘依涅槃，此約六轉識，不約第七識，亦菴末羅識，此云無垢識，唯在佛果，即第八異名也。

If in thoughts of birth and death, another objects against those who maintain there is no mental consciousness: 'Why is the bondage of birth and death not discussed here?'—it is subsumed within fainting. In the second exclusive alternative there are three states: First, the abandonment through the exhaustion of defilements and active craving, where the name [is abandoned] rather than subtle grasping at dharmas, referring to practitioners of the two vehicles. The second state is the eternal suppression of active manifestation: from entering the eighth stage onward, the active manifestation of love for persons is eternally suppressed and does not arise, though this is not [the case for] love for dharmas; this is not the retention of defilements, because it inclines toward the emptiness of dharmas. The third is the complete elimination of subtle latent tendencies of defilement and entering the two graspings at dharmas, referring to the Tathāgata. From the eighth stage onward, what is called "non-retrogressing" here is because they have not yet attained non-retrogression, so in their mindfulness they constantly advance in wholesome dharmas; on the first stage, it is called non-retrogression because they have already attained non-retrogression, not because at times of non-attainment they give rise to defilements and tainted minds, etc. The name "evolving consciousness" applies to both tainted and taintless. The name "ālaya" in terms of seed applies only to noble learners of the two vehicles and the eighth stage of the Mahāyāna. The maturational consciousness (vipāka-vijñāna) is broader, extending up to the adamantine [concentration] of the Mahāyāna and the stage beyond training of the two vehicles; if entering the realm without remainder, it is ultimate for the two vehicles and a manifestation of appearance for the Tathāgata. Here the fourth alternative applies to the absorption of cessation, etc., hence the treatise says "and the Tathāgata, etc." It is not that non-retrogressing bodhisattvas and the Tathāgata do not actually enter nirvāṇa without remainder. This is explained with respect to the six evolving consciousnesses, not the seventh consciousness; there is also the amala-vijñāna, translated here as the immaculate consciousness, which exists only in the Buddha fruit, being an alternate name for the eighth [consciousness].'