成唯識論述記 3.744

3.744

述曰：下第六段，論主難云：彼入地菩薩前六識中所起煩惱，雖由正知不為過失，間斷起故，相貌麁故，可由正知而方故起。其第七識一類無斷，任運現行，非相麁顯，於有學位除無漏心、滅盡定外有漏心時，執藏此識，寧不與彼預流等同，有時執故。預流等唯入人空觀無漏心時此識不行，有漏心時即便現起，與此菩薩同不名捨，何故菩薩即名為捨？

The Commentary states: In the sixth section below, the author of the treatise critiques: although the defilements generated in the first six consciousnesses of those bodhisattvas who have entered the stages do not constitute faults due to correct knowing, because they arise intermittently and their marks are coarse, they can be deliberately generated through correct knowing. But their seventh consciousness is uniform and uninterrupted, actively manifesting spontaneously, and its marks are not coarse and prominent; in the state of training, at times of contaminated minds, apart from the uncontaminated mind and the attainment of cessation, it grasps this consciousness as a storehouse—how is this not identical with that stream-enterer and others, since it grasps at times? For the stream-enterer and others, this consciousness does not operate only when entering the uncontaminated mind of contemplating the emptiness of persons, but when the mind is contaminated it immediately manifests actively; being identical with this bodhisattva in not being called abandonment, why should the bodhisattva immediately be called abandonment?