成唯識論述記 9.418

9.418

述曰：菩薩法空智品許與此第八識俱起故。第七有法執，法空智起即不行。第八法執有，法空智起此應滅。既八現行與彼俱起，定知第八無法執俱。量云：第八識等定非法執品；法空觀品與俱起故；如佛第八識。若言因中法空觀起第八許斷，即無漏法無所熏故，佛何得成？不可言熏鏡智俱識，非無記故，猶未得故。第八異熟既爾，餘識異熟應然。然今七識總合為法，又下異熟心許是法執故，不可為例，於《佛地論》此論勝也。

The Commentary states: It is accepted that for a bodhisattva, the category of the wisdom of dharma-emptiness arises together with this eighth consciousness. When the seventh consciousness possesses dharmagrāha, once the wisdom of dharma-emptiness arises, it no longer operates. If the eighth consciousness possessed dharmagrāha, then when the wisdom of dharma-emptiness arose, this [eighth consciousness] would have to cease. Since the active manifestation of the eighth arises together with that [wisdom], it is definitively known that the eighth is not accompanied by dharmagrāha. The syllogism is: The eighth consciousness and so forth definitely do not belong to the category of dharmagrāha; because they arise together with the category of the contemplation of dharma-emptiness; just like the Buddha's eighth consciousness. If it were claimed that when the contemplation of dharma-emptiness arises in the causal stage the eighth consciousness is accepted as interrupted, then because there would be nowhere for untainted dharmas to be perfumed, how could Buddhahood be accomplished? One cannot say that they perfume the consciousness associated with the mirror wisdom, because it is not indeterminate and because it has not yet been attained. Since the maturation that is the eighth consciousness is like this, the maturations of the other consciousnesses should be the same. However, now the seven consciousnesses are collectively taken as the subject; moreover, lower maturation minds are accepted as being dharmagrāha; thus this cannot serve as a parallel example. On this point, this treatise surpasses the Fodi lun.