瑜伽論記 17.561

17.561

解云：彼設與非想初一品惑一時頓斷不至第九品者，餘之八品則無染污根生之過，此人斷悲想初品惑竟便出聖道，爾時末那即不現行，何故但言無學不行，末那應有四處不行，上言末那若有心位若無識恒行者，則據法執末那為論，善通達故者，釋不行所以，良由聖道通無我真如，是故末那我執不起未來永斷者，釋還起義，由未斷種出聖道時此惑還起，無學不行已斷種故。

Explanation: If it were severed all at once with the very first category of affliction of neither-conceptualization-nor-non-conceptualization without reaching the ninth category, the remaining eight categories would be free from the fault of generating a defiled faculty. Once this person severed the first category of affliction of neither-conceptualization[-nor-non-conceptualization] and emerged from the noble path, manas would not be active at that time. Why then does it only say that it does not operate in the state beyond training? Manas would have four states of non-operation. The earlier statement that manas operates constantly whether in states with mind or states without consciousness was made in reference to the manas of grasping at phenomena. Regarding "because of good penetration": this explains the reason for its non-operation; it is precisely because the noble path penetrates the tathatā of selflessness that the grasping at a self by manas does not arise. Regarding "permanently severed in the future": this explains the meaning of its arising again; because its seeds have not yet been severed, when emerging from the noble path this affliction arises again, whereas in the state beyond training it does not operate because the seeds have already been severed.