成唯識論述記 4.172

4.172

述曰：轉識亦非，除無學如前說。餘有學、異生求滅心者，即無相定、及滅定等，雖厭轉識而愛我故；非想九品及餘有想定，皆極成有我故。言「識等」者意兼心所，即是識受想蘊全、行蘊少分。以上總取蘊、別中樂受、身見三，《攝論》等有，然無五欲及下別遮五蘊。此識等中若苦若捨皆是所著，前唯言樂，此中見取等並是，前唯言身見故。

The Commentary states: Evolving consciousnesses are also not [the object], setting aside those beyond training as explained before. As for the remaining [practitioners] in training and ordinary beings who seek the cessation of mind—namely in the signless samāpatti, the samāpatti of cessation, and so forth—although they despise the evolving consciousnesses, they still love a self; because in the nine grades of the [sphere of] neither-perception-nor-non-perception and in the other samāpattis with perception, it is universally established that a self is present. The phrase 'consciousnesses and so forth' means to include the mental concomitants, which comprises the entirety of the aggregates of consciousness, feeling, and perception, and a small part of the aggregate of mental formations. The above three—taking the aggregates collectively, and in particular pleasurable feeling and the view of individuality—are found in the Mahāyānasaṃgraha and other texts, but they do not have the five desires nor the specific refutation of the five aggregates below. In these consciousnesses and so forth, whether painful or neutral, all are objects of attachment; whereas previously only pleasure was mentioned, here attachment to views and so forth are all included, whereas previously only the view of individuality was mentioned.