成唯識論述記 5.494

5.494

述曰：故無染意於上三位，亦恒現前。二乘三位法執無染，菩薩三位或淨無漏，無染心起，是隨所應思之差別，廻心向大其理皆然。論說三位無末那者，隨何乘說染污意無，非無第七識體；如說四位不退菩薩等無阿賴耶，非無第八識體，捨染名故。故人執俱，定有法執。下自更解無漏亦有淨第七識，一一皆如《佛地論》說，及《樞要》說。諸門分別，如第十解。下唯正義。

The Commentary states: Therefore, non-defiled manas in the above three stages is also constantly present. In the three stages of the two vehicles, dharmagrāha is non-defiled [by ātmagrāha]; in the three stages of a bodhisattva, it is either pure and anāsrava, or a non-defiled mind arises. These are distinctions to be considered as appropriate; for those who turn their minds toward the Mahāyāna, the principle is entirely the same. When the treatises say that in the three stages there is no manas, this means that in accordance with whichever vehicle, the defiled manas is absent, not that the substance of the seventh consciousness does not exist; just as when it is said that in the four stages non-retrogressing bodhisattvas and others have no ālaya, it does not mean that the substance of the eighth consciousness does not exist, because it is only the defiled name that has been relinquished. Therefore, accompanying personal grasping, there is definitely dharmagrāha. Below it will be further explained that an anāsrava, pure seventh consciousness also exists, all as explained in the Buddhabhūmi-śāstra and the Shunyao. The various categorical analyses will be explained as in the tenth [fascicle]. What follows below is only the orthodox doctrine.