瑜伽師地論略纂 13.46

13.46

阿賴耶四句中，此如《對法》第二云：阿賴耶者，謂能攝藏諸法種子，又諸有情取為我故。即我愛所取處，名阿賴耶。今取後義，故八地等，捨名不捨體。第一偏句中言滅定者，謂第三果人，非餘，餘成第四句故。若生死念中無意識家，他難云：何故此中不論生死蘊者？即悶絕中攝。第二偏句中有三位：一、麁現愛盡故捨，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，以起法空故；第三、雙除麁細習氣、人法二執，謂如來。八地以去，此中名不退者，以未得不退故，定恒增進善法；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；阿賴耶名狹，唯至有學二乘、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，如來示相中第四句通滅定等，論言及如來等，非不退菩薩，及如來實亦入無依涅槃。此約六轉識，不約第七。亦菴末羅識，此云無垢識，唯在佛果，即第八異名。有云第九識。此論決擇前本地二地中，六識自性建立所以中云。　「又一識類藉彼彼緣，種種差別自性生起」者，此中無著徒解：八體雖別，一識流類，依緣各別，隨依立名。若如《攝論》，異無著學徒云：八種體是一，識依根別故，遂立八名，其體無別。即以此文為正。

Regarding the four alternatives of the ālayavijñāna: this is like the Abhidharmasamuccaya, fascicle two, which says: The ālayavijñāna is that which can store the seeds of all dharmas, and all sentient beings appropriate it as a self. That is, the place appropriated by self-love is called ālayavijñāna. Here the latter meaning is adopted; thus on the eighth bhūmi and above, the name is abandoned but the substance is not abandoned. In the first alternative, mentioning "the absorption of cessation" refers to persons of the third fruit, not others, for the others constitute the fourth alternative. If one adheres to the view that there is no mental consciousness in the moments of death and birth, and others object: Why are the aggregates of death and birth not discussed here? They are subsumed within fainting/swooning. In the second alternative, there are three stages: First, abandoned because coarse, manifest craving is exhausted, meaning [abandoning] the name rather than the subtle dharma-grasping, which refers to the people of the two vehicles. The second stage refers to eternally suppressing actual manifestations; having entered the eighth bhūmi and above, the actual manifestation of personal love is eternally suppressed and does not arise, though not the love for dharmas; this is not retaining afflictions, because the emptiness of dharmas has arisen. The third is eliminating both coarse and subtle latent impressions (vāsanā) and both personal and phenomenal grasping, which refers to the Tathāgata. On the eighth bhūmi and above, what is here called "non-retrogression" is because, before attaining non-retrogression, one definitely and constantly progresses in wholesome dharmas; the first bhūmi is called non-retrogression in the sense of having already attained non-retrogression, not that during the time of not attaining it there is the arising of afflictions, contaminated minds, and so forth. The name "evolving consciousness" is broad, applicable to both contaminated and uncontaminated; the name "ālayavijñāna" is narrow, applying only up to the two vehicles with training and the eighth bhūmi of the Mahāyāna; "maturation consciousness" (vipākavijñāna) and so forth are broad, extending up to the vajropamasamādhi of the Mahāyāna and the stage of non-training of the two vehicles. If entering the realm without remainder: for the two vehicles it is final; in the manifestation of characteristics by the Tathāgata, the fourth alternative applies to the absorption of cessation and so forth; the treatise says "and the Tathāgata and so forth", not the non-retrogressing bodhisattvas; and the Tathāgata in truth also enters non-abiding nirvāṇa. This is according to the six evolving consciousnesses, not the seventh. There is also the amalavijñāna, translated here as undefiled consciousness, which exists only in the Buddha stage, and is an alternate name for the eighth; some say it is the ninth consciousness. In this treatise, in the Viniścaya prior to the Maulī Bhūmi, in the second bhūmi, it explains the reason for establishing the self-nature of the six consciousnesses. Regarding "Furthermore, the single category of consciousness, relying on those various conditions, arises with diverse distinctive self-natures": here the disciples of Asaṅga explain: Although the eight substances are distinct, they are of one stream-category of consciousness; their bases and conditions are each distinct, and names are established according to their bases. If according to the Mahāyānasaṃgraha, scholars differing from Asaṅga's disciples say: The eight kinds are one in substance; because consciousness relies on distinct sense faculties, eight names are thereupon established, but their substances are not different. This text is taken as authoritative.