成唯識論述記 5.686

5.686

述曰：《瑜伽》五十一、《顯揚》十七等同云：染污末那為依止等，由第七故，餘諸識中相縛不脫。此中通言，六識相縛。《瑜伽》等說第六相縛，彼據親生識語，此約實由為論。既爾，二乘染末那滅，何故五識相縛猶在？答：由七中法執，雖非縛體，執有相故，是先我執所引生故，令六識等相縛不脫；若斷法執已，相縛便脫。或由因類相縛猶在；不爾，生空智應亦有相縛。了別者，心行相；境相能縛心，名相了別縛。

The Commentary states: The Yogācārabhūmi, fascicle fifty-one, and the Prakaraṇāryavācā, fascicle seventeen, both say: Afflicted manas serves as the basis, and so forth; because of the seventh consciousness, in the remaining consciousnesses the bond of marks is not escaped. Here, it speaks generally of the bond of marks of the six consciousnesses. When the Yogācārabhūmi and other texts speak of the bond of marks of the sixth consciousness, they speak in terms of the consciousness directly produced; here, it is discussed in terms of the actual cause. If so, when the afflicted manas of the two vehicles is eliminated, why does the bond of marks of the five consciousnesses still remain? Answer: Because of dharmagrāha in the seventh, although it is not the substance of the bond itself, it grasps existent marks; because it was induced by prior ātmagrāha, it causes the bond of marks of the sixth and other consciousnesses not to be escaped; if dharmagrāha is severed, the bond of marks is immediately escaped. Or, due to the causal category, the bond of marks still remains; otherwise, the wisdom of the emptiness of persons (pudgala-nairātmya) would also have the bond of marks. Discernment is the mental cognitive mode; when the objective marks can bind the mind, it is called the bond of discerning marks.