成唯識論述記 3.772

3.772

述曰：此名唯在異生、二乘有學、無學及第十地已還菩薩皆有此名，有漏果故。金剛心菩薩云何猶有異熟識名？有漏皆捨故。由此義故，種子生現異時說云，此心菩薩未捨此識，以此文證如來地方捨故。若不爾者，爾時已捨，何不名佛及不說此位已捨此識？既不名佛及不說捨，明圓鏡智此時未生，入如來地方捨此識，智方生故。若說金剛心已捨此識，今此但約多分為論，亦不相違，其如來地純無漏善，無無記故，如《佛地論》第三、四等諸諍中說，此小乘名窮生死蘊、有分識等，與異熟識分位相似，生死盡故。若約斷縛說，即二乘無學無有此名，彼二乘無學已斷生死縛故。前解為勝，八地菩薩分段生盡，不名捨此異熟識故，更無死此生彼處故。此准能緣以分三位，一、補特伽羅我見相應位，名染污末那緣阿賴耶；二、法我見相應，名不染末那緣異熟識；三、但為末那緣阿陀識，若平等性智相應，通緣三位。七地以前緣阿賴耶，執藏之義未捨故緣，餘二可知，仍加緣無垢識，以能緣從所緣分三，所緣亦從能緣分三。

The Commentary states: This name exists only among ordinary worldlings, learners and non-learners of the two vehicles, and bodhisattvas up through the tenth bhūmi—all possess this name, because it is a sāsrava result. Why do bodhisattvas in the vajropama-samādhi still have the name vipākavijñāna? Because all sāsrava is relinquished [only then]. Due to this meaning, the theory that seeds generate active dharmas at different times states that bodhisattvas in this mind have not yet relinquished this consciousness, taking this passage as proof that it is relinquished only at the Tathāgata stage. If it were not so, and it had already been relinquished at that time, why would they not be called buddhas, and why is it not said that this stage has already relinquished this consciousness? Since they are not called buddhas and it is not said to be relinquished, it is clear that the Great Round Mirror Wisdom has not yet arisen at this time; only upon entering the Tathāgata stage is this consciousness relinquished and this wisdom generated. If it is said that the vajropama-samādhi has already relinquished this consciousness, this text merely discusses it from the perspective of the greater part, which is also not contradictory. The Tathāgata stage is purely anāsrava and wholesome, devoid of the indeterminate, as discussed in various debates in the third and fourth fascicles of the Buddhabhūmi-śāstra. In the Hīnayāna, this is named the 'aggregate that lasts until the end of saṃsāra', the 'constituent-of-becoming consciousness' (bhavaṅgavijñāna), etc., which resemble the vipākavijñāna in stage, because saṃsāra is exhausted. If spoken with reference to severing bonds, then non-learners of the two vehicles would lack this name, because those non-learners of the two vehicles have already severed the bonds of saṃsāra. The former interpretation is superior, because bodhisattvas of the eighth bhūmi have exhausted apportioned birth and death, yet are not said to have relinquished this vipākavijñāna, since they no longer die here and take birth there. In accordance with the grasping mind, three stages are distinguished: first, the stage associated with the view of a person-self (pudgalātmadṛṣṭi), named defiled manas grasping the ālaya; second, that associated with the view of dharma-self, named undefiled manas grasping the vipākavijñāna; third, simply being manas grasping the ādānavijñāna. If associated with the Wisdom of Equality, it grasps all three stages. Prior to the eighth bhūmi, it grasps the ālaya because the meaning of grasping-as-storehouse has not yet been relinquished; the other two can be understood accordingly, with the addition of grasping the undefiled consciousness (amalavijñāna), because just as the grasping mind is divided into three based on the object, the object is also divided into three based on the grasping mind.