成唯識論掌中樞要 2.96

2.96

所立宗、因便俱有失，如疏，各有二過。又因有自法，自相相違，以無學、聖道意為同法故。同品定有，可成害於宗法，故成法自相相違。阿羅漢永斷染末那中，唯說畢竟斷染名捨，不說畢竟伏名捨，故不說直往不退菩薩。亦捨第八四人相違，以心從境實亦應捨，種非永無，故略不說。其實亦捨，則是聖道捨門攝，故更不論說。又八地已去，法執在故，末那不得捨名；賴耶據煩惱得名，八地等名捨，不相違也。

The pakṣa and hetu established would both have faults; as in the Commentary, each has two errors. Furthermore, the hetu possesses a property contradictory to the probandum itself, because the manas in the state of the non-learner and the noble path is taken as the similar instance. Because it definitely exists in the similar class, it can harm the thesis property, and thus constitutes a contradiction of the thesis property itself. In the permanent abandonment of the defiled manas by the arhat, only the ultimate severance of defilement is called abandonment, not the ultimate suppression; therefore, directly progressing, non-regressing bodhisattvas are not mentioned. As for abandoning the eighth consciousness contradicting the four persons, because the mind follows the object, it actually ought to be abandoned as well; but since seeds are not permanently absent, it is omitted from mention. In actuality it is also abandoned, which is subsumed under the gate of abandonment through the noble path, and so it is discussed no further. Furthermore, from the eighth ground onward, because clinging to dharmas remains, the manas does not receive the name "abandoned"; the ālayavijñāna receives its name on the basis of afflictions, so on the eighth ground and beyond it is called "abandoned," which is not contradictory.