成唯識論述記 3.766

3.766

述曰：能藏、所藏、執藏義故，與雜染法互為緣故，我見緣故。此文雜染，能所藏中唯有能藏令雜染等法不失故。我愛緣之，為執藏義，即識為所藏。又始終為論此能執藏亦通無漏，始終為論此為所藏不通無漏，諸佛位中非所藏故，我執已盡，又不熏故。此中名藏，故不取能藏，唯在因中以得其名，故略不論染為能藏義。

The Commentary states: This is because of the meanings of that which stores, that which is stored, and grasping-as-storehouse; because it serves as a mutual condition with defiled dharmas; and because it is taken as an object by the self-view. In this text, among that which stores and that which is stored in defilement, there is only that which stores, keeping defiled and other dharmas from being lost. Self-attachment takes it as an object, which constitutes the meaning of grasping-as-storehouse; thus the consciousness is what is stored. Furthermore, when discussed from beginning to end, this capacity to grasp and store also applies to the anāsrava; when discussed from beginning to end, its being what is stored does not apply to the anāsrava, because in the stage of the buddhas it is not what is stored, since ātmagrāha has already been exhausted, and furthermore there is no perfuming. Here it is named 'storehouse' (ālaya); thus it does not take 'that which stores', but receives its name solely while in the cause; therefore the meaning of defilement acting as that which stores is omitted and not discussed.