成唯識論述記 5.433

5.433

述曰：別釋之中復分為二：初總解；後別釋。此等即初。總攝三乘無學果位，如第八識斷捨之中，引《對法》等文。然第八識唯從煩惱以立藏名，今名染污亦通法執，約自體說。此中不退菩薩，即是出世道所攝故。法執在故，能染菩薩，暫捨門攝，非永捨攝，在無學捨。隨其所應有二種染：一、染三乘，即謂人執，在無學俱不行；二、謂法執，不染二乘，但染菩薩，唯如來捨；此中通說，故言染意現種永滅，非唯人執。問：人執染二乘，所執藏識，二乘可名捨；法執染菩薩，所執藏名，菩薩應不捨。答：煩惱障麁，藏名從立，法執既細，菩薩不從得名。又煩惱染三乘，所執藏名捨；法執染菩薩，不從立藏名，設有能執不名藏識。問：通染三乘所執，可共名藏；但染菩薩所執，獨名為藏，應設劬勞。答：藏名據縛，唯在煩惱，染體據障，亦通法執。

The Commentary states: Within the specific explanation, it is divided again into two: first, an overall explanation; next, a specific analysis. The present text is the first. It gathers together the fruition state of the non-learners of the three vehicles, just as in the discussion of the abandonment and cutting off of the eighth consciousness, where passages from the Abhidharma-samuccaya and so forth were cited. However, the eighth consciousness takes the name 'storehouse' solely in terms of the afflictions, whereas here it is designated as 'defiled', which also extends to dharmagrāha, spoken in terms of its essential nature. The non-retrogressing bodhisattvas in this context are included within the supramundane path. Because dharmagrāha remains, it can defile the bodhisattva; this is subsumed under temporary abandonment, not eternal abandonment, which is abandoned in the stage of the non-learner. Correspondingly, there are two kinds of defilement: first, defilement of the three vehicles, which refers to the grasping at a self, which does not operate in the non-learner; second, dharmagrāha, which does not defile the two vehicles, but only defiles the bodhisattva and is abandoned solely by the Tathāgata. Here it is spoken of in general, and so it says that the active states and seeds of the defiled manas are eternally extinguished, not merely the grasping at a self. One asks: Grasping at a self defiles the two vehicles, so the storehouse consciousness grasped by them can be said to be abandoned by the two vehicles; but dharmagrāha defiles the bodhisattva, so the name 'storehouse' grasped by them should not be abandoned by the bodhisattva. One answers: The affliction obstacle is coarse, and the name 'storehouse' is established from it; dharmagrāha is already subtle, so the bodhisattva does not derive the name from it. Furthermore, afflictions defile the three vehicles, and the grasped name 'storehouse' is abandoned; dharmagrāha defiles the bodhisattva, yet the name 'storehouse' is not established from it, and even if there is that which can grasp, it is not named the storehouse consciousness. One asks: That which is grasped through defilement common to the three vehicles can collectively be called 'storehouse'; but if that which is grasped through defilement only of the bodhisattva were alone named 'storehouse', one would have to contrive great effort [to explain it]. One answers: The name 'storehouse' is based on bondage, which is solely in the afflictions; defiled nature is based on obscuration, which also extends to dharmagrāha.