成唯識論述記 2.740

2.740

述曰：能持染種，種名所藏，此識是能藏；是雜染法所熏，所依染法名能藏，此識為所藏。《攝論》第二等云：非如大等藏，最勝等中，即能、所藏。彼論又言：為染第七等之所執藏，以為內我，名執藏義。即此論云：謂與雜染互為緣故，解能、所藏。諸有漏法皆名雜染，非唯染法。梵云「僧吉隷爍」，此名雜染；若不言「僧」，即唯染也。有情執為自內我故，解「執藏」義；唯煩惱，「障」義，非「所知障」義；不爾，無學應有此名。此不別執為其我所及與他我，名自內我，此即正解阿賴耶義。阿賴耶者，此翻為藏，藏具三義，如論已說。義雖具三，正取唯以「執藏」為名；不爾，二乘、八地菩薩應有此名，三名闕一，即不得名；若爾，七地已前、二乘有學入無漏心，我愛不執應捨此名，至下當辨。

The Commentary states: It can uphold defiled seeds: the seeds are called 'that which is stored' (suozang), and this consciousness is 'that which stores' (nengzang). It is perfumed by defiled phenomena: the supporting defiled phenomena are called 'that which stores', and this consciousness is 'that which is stored'. As the second chapter of the Mahāyānasaṃgraha says: 'It is not like the store of the mahat and so forth in the pradhāna and so forth'—that is, both 'that which stores' and 'that which is stored'. That treatise also says: 'Because it is grasped and stored by the defiled seventh [consciousness] and so on as an inner self, it is called the meaning of 'clutched store' (zhizang).' That is what this treatise means by: 'Because it serves as mutual condition with defilements', explaining 'that which stores' and 'that which is stored'. All sāsrava phenomena are called 'defilements' (saṃkleśa), not only defiled phenomena. In Sanskrit it is called saṃkleśa, which here means 'defilement'; if one does not say saṃ-, it means only 'defiled'. 'Because sentient beings grasp it as their own inner self' explains the meaning of 'clutched store'. It refers only to the afflictive obscuration (kleśāvaraṇa), not to the cognitive obscuration (jñeyāvaraṇa); if it were not so, arhats would also bear this name. Because it is not separately grasped as 'what belongs to self' or as 'another's self', it is called 'one's own inner self'; this is the direct explanation of the meaning of ālayavijñāna. Ālaya is translated here as 'store' (zang), and 'store' possesses three meanings, as already stated in the treatise. Although it possesses all three meanings, it is properly designated as a name solely by virtue of 'clutched store'. If it were not so, the two vehicles and bodhisattvas on the eighth stage would also have this name; if any one of the three meanings is missing, it cannot receive the name. If that is the case, when those on or before the seventh stage and the learners of the two vehicles enter an anāsrava mind, since self-love does not grasp it, they should abandon this name—this will be clarified below.