瑜伽師地論略纂 4.132

4.132

十、「四唯雜染品」者，謂無明、愛、取及識。心顛倒故，即識種子由業熏故。或第四是老死支，老死位中不能修學，故與染名。識等五支，准生支說。此等六支實非染淨，隨總別業，果得因名。《成唯識》云：三唯是染，煩惱性故；七唯不染，異熟果故。會此文云：七分位中，容起染污，假說通二，餘通二種。故此唯染說為四支者，或識或老死，假得染名；《唯識》據實，亦不相違。

Tenth, regarding "Four are exclusively of the defiled category": namely, ignorance, craving, grasping, and consciousness. Because the mind is inverted, the seeds of consciousness are perfumed by karma. Or, the fourth is the link of aging-and-death: in the stage of aging-and-death, one cannot cultivate and learn, hence it is given the name defiled. The five links of consciousness and the rest are to be understood in accordance with the link of birth. These six links are in reality neither defiled nor pure; following collective and distinct karma, the fruit receives the name of the cause. The Vijñaptimātratāsiddhi says: three are exclusively defiled because their nature is defilement; seven are exclusively undefiled because they are retributive fruits. Reconciling with this text, it says: within the stages of the seven, defilements may arise, so they are metaphorically said to encompass both, while the rest encompass both kinds. Therefore, that these are spoken of as four links being exclusively defiled means that either consciousness or aging-and-death metaphorically receives the name defiled; the Vijñaptimātratāsiddhi relies on actual fact, so there is no contradiction.