瑜伽師地論略纂 13.7

13.7

論頌云「阿賴耶識甚深細」者，以下舉經正辨不說逗留。此一句總彰深細，第二、第四句正明不說所以，第三句正明不說。　問曰：何以第四、第二句明不說所以？有二義故不說。以深細故不說，即第二、正明深細之義；二、恐起煩惱，不為說之，即第四句。先云第七及八皆名阿陀那者非也，即舊論頌云：執持識深細。既云執持，第七豈能持也？梵音云訖利瑟吒末那，此云染污意。今云阿陀那者，即第八執持之義也。此之一句，總舉第八深細也。　問曰：舊論執持識深細，何故今翻別云，有何所以？述曰：執持之言，其義便正，然簡有異，義不同簡。所以者何？先云深細者，但簡凡夫，未簡二乘故，其凡夫藉義皆麁淺。此言深細，但簡凡夫，其二乘教義皆深細，此應與等，故今以甚簡別二乘。二乘經教深細非甚故，此簡具足，故須異也。故下言「見諦聖者方能了知，餘未能知」。見道之前，第六識非唯識觀，未見第八，入見方知，故言甚深細也。

The verse of the treatise states: "The ālayavijñāna is profoundly deep and subtle." Below, it cites a sūtra to directly explain why it was withheld and not taught. This single line universally reveals its depth and subtlety; the second and fourth lines directly explain the reasons it was not taught; the third line directly states that it was not taught. Question: Why do the fourth and second lines explain the reasons it was not taught? It was not taught for two reasons: because it is deep and subtle, it was not taught—this is the second line, directly explaining the meaning of depth and subtlety; second, fearing that afflictions would arise, it was not taught for them—this is the fourth line. The earlier claim that both the seventh and eighth are called ādāna is incorrect; that is, the verse in the older translation of the treatise says: "The grasping consciousness is deep and subtle." Since it says "grasping," how could the seventh consciousness be capable of grasping and maintaining? The Sanskrit is kliṣṭamanas, which is translated here as "defiled manas." What is now called ādāna conveys the meaning of grasping and maintaining of the eighth. This single line universally presents the depth and subtlety of the eighth consciousness. Question: The older translation has "The grasping consciousness is deep and subtle"; why is it translated differently now, and what is the reason? Explanation: The term "grasping" is correct in its meaning, yet the distinction is different, and the meaning does not differentiate the same way. Why is that? The previous [version] said "deep and subtle," which only excluded ordinary beings and did not yet exclude the two vehicles, because the meanings relied upon by ordinary beings are all coarse and shallow. If one simply says "deep and subtle," this only excludes ordinary beings, but the teachings and meanings of the two vehicles are also deep and subtle, and this would be equal to them; therefore, "profoundly" is now used to distinguish it from the two vehicles. Because the sūtra teachings of the two vehicles are deep and subtle but not profoundly so, this distinction is fully complete, and hence it had to be different. Therefore it is said below: "Only the noble ones who have seen the truths are able to understand it; others cannot yet know it." Prior to the path of seeing, the sixth consciousness does not engage in the contemplation of mere-cognition and has not seen the eighth; only upon entering the path of seeing does one know it. Therefore, it is said to be "profoundly deep and subtle."