成唯識論了義燈 2.163

2.163

《論》云：彼滅轉識非阿賴耶者。外難云：厭心入無心，別有於細心；厭色入無色，別有於細色。答：細心非所厭，滅定心不無；定色非所厭，無色界中有。難：厭色入無色，別有於細色；厭依入無依，別有於細依。答：有捨無常色獲得常色。難：二乘俱厭麁心、色，入無心色同大有，二乘厭依入無依，應同於佛非不有。答：菩薩厭麁不厭細，有悲智故有細身，二乘麁細俱所厭，無悲入寂身非有，更有兩番，如《樞要》說。

The Treatise says: 'Those extinguished are the evolving consciousnesses, not the ālayavijñāna.' The external challenge says: Revulsing from mind to enter mindless states, there is separately a subtle mind; revulsing from form to enter the formless, there is separately a subtle form. Answer: Subtle mind is not what is revulsed from, so the cessation attainment does not lack mind; meditative form is not what is revulsed from, so it exists in the intermediate state of the formless realm. Challenge: Revulsing from form to enter the formless, there is separately a subtle form; revulsing from support to enter supportlessness, there is separately a subtle support. Answer: There is the abandonment of impermanent form and the attainment of permanent form. Challenge: The two vehicles both revulse from coarse mind and form, entering mindless and formless states just as the Mahāyāna exists; when the two vehicles revulse from support to enter supportlessness, they should be like the Buddha in not being non-existent. Answer: Bodhisattvas revulse from the coarse and do not revulse from the subtle; because they possess compassion and wisdom, they have a subtle body. The two vehicles revulse from both coarse and subtle; lacking compassion, when entering extinction their bodies do not exist. There are two more exchanges, as explained in the Pivot.