成唯識論述記 5.505

5.505

述曰：此識緣阿賴耶識起數取趣見也，七地已前，第八未捨阿賴耶名故也。第七非不與法見俱，法見位長，人我位短。又人我麁，法我細故，故偏說之。此為初無，此即捨名。問：能緣人我，七地以前有漏心時方言有者，此意是入無漏時捨，如下亦然，捨此相應。何故第八捨阿賴耶名，不言七地以前起無漏心時捨？答：八據永捨，以性未能離他執故。七據暫捨，以染污體少時無故，不相違也。不可說彼得互捨也，以二乘有學未名捨故。若許暫捨，二乘有學入無漏心，亦應名捨，染污末那違無漏故。

The Commentary states: This consciousness takes the ālayavijñāna as object and gives rise to the view of a pudgala. Before the eighth bhūmi, the eighth has not yet relinquished the name ālaya. It is not that the seventh is unaccompanied by the view of dharmas, but the stage of the view of dharmas is longer, while the stage of personal self is shorter. Furthermore, personal self is gross and dharma self is subtle, so it is spoken of specifically. This is the first absence, and this is the relinquishment of the name. Question: If taking personal self as object is said to exist only up to the seventh bhūmi during states of sāsrava mind, this manas relinquishes it when entering the anāsrava, and similarly below, it relinquishes this association; why is the eighth consciousness's relinquishment of the name ālayavijñāna not said to be relinquished prior to the seventh bhūmi when giving rise to an anāsrava mind? Answer: The eighth is considered in terms of permanent relinquishment, because its nature has not yet been freed from the grasping of the other. The seventh is considered in terms of temporary relinquishment, because the defiled substance is absent for a short time; thus they do not contradict each other. One cannot say that they obtain reciprocal relinquishment, because for śaikṣas of the two vehicles it is not yet called relinquishment. If one allowed temporary relinquishment, when a śaikṣa of the two vehicles enters an anāsrava mind, it should also be called relinquishment, since defiled manas is contrary to the anāsrava.