成唯識論述記 9.38

9.38

述曰：所執自性之妄執習氣，即能執心等種子，《瑜伽》第五十一及《顯揚》等，說阿賴耶識以遍計所執自性妄執種為所緣故。若有漏心有不執者，有有漏種第八不緣，何故論說第八緣妄種？《瑜伽》第七十六及《解深密經》說第八緣相、名、分別、習氣，五十一說緣遍計種，故遍計種通有漏一切心，即善心等中許有法執，安惠等師義。

The Commentary states: The vāsanā of the false grasping of the constructed own-nature is the seed of the grasping mind and so on. Fascicle fifty-one of the Yogācārabhūmi-śāstra and the Prakaraṇāryavācā, etc., state that the ālayavijñāna takes the seeds of the false grasping of the pervasive-imaginative constructed own-nature as its cognitive object. If there were defiled minds that do not grasp, there would be defiled seeds that the eighth consciousness does not take as cognitive objects; why then does the treatise say that the eighth consciousness takes false seeds as cognitive objects? Fascicle seventy-six of the Yogācārabhūmi-śāstra and the Saṃdhinirmocana-sūtra state that the eighth consciousness takes marks, names, discriminations, and vāsanā as cognitive objects, and fascicle fifty-one states that it takes pervasive-imaginative seeds as cognitive objects. Therefore, pervasive-imaginative seeds extend to all defiled minds; that is, even within wholesome minds and so forth, dharmagrāha is admitted to exist. This is the doctrine of Master Sthiramati and others.