瑜伽師地論略纂 16.51

16.51

論云「阿賴耶識無有煩惱」者，此簡無所以，思准可知。然具計度分別可成法執，第八及五無此分別，故無也。　問曰：五、八俱無計度，二種並無法執；法執無義既齊，五識應無煩惱。答曰：五識猶意引，所以有煩惱。　問曰：亦應由意引，得名有法執。法執由計度，由計度之心利引，不可生；煩惱有鈍者引之，故得起。

The treatise states: 'The ālayavijñāna is devoid of afflictions (kleśa).' As for the reason why this elimination is absent, one may understand it by reflection. However, it is when fully possessing discursive discrimination (vikalpa) that attachment to dharmas can be formed; the eighth and the five [consciousnesses] lack this discrimination, hence it is absent. Question: Both the five and the eighth lack discursive discrimination, and both are devoid of attachment to dharmas; since the absence of attachment to dharmas is equal in both, the five consciousnesses should also be devoid of afflictions. Answer: The five consciousnesses are still induced by the mind, which is why they have afflictions. Question: They should likewise be said to have attachment to dharmas through being induced by the mind. [Answer:] Attachment to dharmas depends on discursive discrimination; being induced by the sharp mind of discursive discrimination, it cannot be produced [in them]; afflictions have dull varieties that induce them, hence they can arise.