成唯識論掌中樞要 2.30

2.30

In 'Because it gathers and stores all dharmas, it is the all-seed consciousness,' there are three explanations: The first says that here it only adduces that which stores to name it 'ālaya', not the meaning of being stored, fully clarifying that which stores in contrast to the primary nature. The second says that here all three storehouses are fully present; adducing that which gathers and stores manifests the nature of that which is stored, because defiled seeds serve mutually as conditions, and through this it can grasp internally as self, which is the meaning of clinging and storing; thus it possesses all three storehouses. These two explanations above are stated in the prose of the treatise. The third meaning says: in reality, ālaya is only based on clinging and storing; now, based on that which stores possessing great sovereignty and resembling permanence and oneness, it distinctly resembles a self, manifesting the meaning of being clung to and stored by self-love; the intention is precisely that it is named 'ālaya' because it is clung to and stored. If ālaya were explained by that which stores, the Buddha fruit should be so named. If it were explained by the meanings of that which stores and that which is stored, the non-learners of the two vehicles and those from the eighth stage onward should obtain this name. Therefore, only clinging and storing is named 'ālaya'; if this is lacking, it is not. Now, adducing that which stores manifests the defiled storehouse: the Buddha has only that which stores; the non-learners of the two vehicles and those from the eighth stage onward have the two—that which stores and that which is stored; apart from these, there are three storehouses; therefore it is named 'ālaya' based on clinging and storing. In the treatise's 'To the superior I reveal it,' the treatise text speaks purely based on the ultimate realization of the fruit, thereby establishing the primary name. The primary name also applies to the stages prior to the bhūmis and so on; those of indeterminate nature are logically included within it; those above the bhūmis and prior to the bhūmis are subsumed as appropriate. When those determined for the two vehicles born in the formless realm have faith in the eighth consciousness and obtain entry into the cessation attainment, it is clear that it is also taught for them; however, because it is not primary and ultimately cannot obtain the great fruit, they are excluded here.