成唯識論述記 3.778

3.778

述曰：此即《如來功德莊嚴經》頌也，證無垢識，圓鏡智俱，此頌易知，故不須釋。界者，性義等，如下當解。然此本識三位差別，下第七識三位別中，自當別對，巨細料簡。何故此中不說根本識、有分識、窮生死蘊名？《攝論》第二說：「阿賴耶識為性、心為性、阿陀那識為性、阿賴耶為性」，此末一名是薩婆多《阿含經》中愛、樂、欣、喜之名，彼經不說有識言故，此中不說小乘之名。答：此等在後證中說故，所以此中略而不論。又前第一解通名中，心等通故，等中亦等，更不須顯，准義令知。然此位總有三，謂我愛、執藏位等，如前卷說，准此名知。問：名有眾多，此論頌中偏說阿賴耶，何不說餘者？

The Commentary states: This is a verse from the Tathāgataguṇālaṃkāra-sūtra, proving that the undefiled consciousness is concomitant with the Great Round Mirror Wisdom. This verse is easily understood, so it needs no explanation. 'Realm' (dhātu) means essential nature, etc., as will be explained below. However, the three distinct stages of this fundamental consciousness will be individually correlated and minutely examined below in the section on the three distinct stages of the seventh consciousness. Why are names such as the 'root consciousness', the 'constituent-of-becoming consciousness', and the 'aggregate that lasts until the end of saṃsāra' not mentioned here? The second fascicle of the Mahāyānasaṃgraha says: 'Having ālayavijñāna as nature, citta as nature, ādānavijñāna as nature, ālaya as nature'—this last name is the name for attachment, liking, delight, and joy in the Sarvāstivādin Āgamas; because that sūtra does not speak of the word 'consciousness', Hīnayāna names are not mentioned here. Answer: Because these are stated later in the scriptural proofs, they are omitted and not discussed here. Moreover, in the first explanation above regarding common names, since citta and the others are common, 'and so forth' also includes them, so there is no need to make them explicit again; one should understand them by analogy to the principle. However, these stages total three: the stage of self-attachment and grasping-as-storehouse, etc., as stated in the previous fascicle; one should understand them in accordance with these names. Question: There are many names; why does the verse of this treatise mention only ālaya and not the others?