瑜伽師地論略纂 13.31

13.31

論云「緣阿賴耶以為境界，執我起慢，思量行相」等者，准此西方二釋：一、護月師，第七唯第八王見分為我相分，為所種子等。如前已說故，此文唯緣見分故，故唯有我，無我所等。故《攝論》等云我、我所等；或唯有我，無我所。餘處文剩來。護法解云：以此准知，唯緣第八見分為我，不緣別相分等為所。然言我、我所等者，即計第八為我家之我，即是我所。其中，緣種、不緣他界、無漏緣使等，如前釋。

The treatise says: "Taking the ālaya as object, it grasps a self and produces conceit, with a mental activity of cogitation..." and so on. In accordance with this, there are two interpretations in the West: First, Master Candragomin: The seventh [consciousness] takes only the darśanabhāga of the eighth consciousness's primary mind as self, and takes the nimittabhāga, seeds, and so forth as belonging to self. As explained before, because this text says it takes only the darśanabhāga as object, it only has self and lacks what belongs to self, etc. Therefore the *Mahāyānasaṃgraha* and others say "self and what belongs to self, etc."; or it has only self and lacks what belongs to self. The word in other passages is redundant. Master Dharmapāla explains: In accordance with this, know that it takes only the darśanabhāga of the eighth as self, and does not take distinct nimittabhāgas and so forth as what belongs to self. However, where it says "self and what belongs to self, etc.," it clings to the eighth as the self of my family, which is indeed what belongs to self. Among these, taking seeds as object, not taking other realms as object, uncontaminated objects as underlying afflictions, and so forth, are as explained before.