成唯識論了義燈 3.82

3.82

《論》：所取能取纏。本疏云：此唯眾生四分，故言纏縛，相及麁重二縛具故。無漏心四而非纏縛。西明釋云：能取、所取，四分相屬，故名為纏，亦通無漏，非謂煩惱之纏縛也。今謂此非，違論釋故。《論》云：皆有所取能取纏縛。頌言眾生，釋言纏縛，明但眾生有此相縛，不通無漏，安惠可爾。此文且說有漏四分，如三界唯心言，且說有漏唯識，豈以無漏亦唯識？即三界言許通無漏耶。

The treatise says: "Bound by what is grasped (grāhya) and what grasps (grāhaka)." The root commentary says: This refers solely to the four parts of sentient beings, hence it is said to be "bound", because they possess both bindings of appearance and gross heaviness. The four [parts] of an untainted mind are not bound. Ximing explains: What grasps and what is grasped, the four parts, are mutually connected, hence they are termed "bound"; this also extends to the untainted, and does not mean the binding of the defilements (kleśa). We now say that this is incorrect, because it contradicts the treatise's explanation. The treatise says: "All possess the binding of what is grasped and what grasps." The verse speaks of "sentient beings", and the commentary speaks of "binding"; it is clear that only sentient beings have this bondage of appearance, which does not extend to the untainted. For Sthiramati, it could be so. This text for the time being speaks of the four tainted parts, just as the statement that the three realms are mind-only for the time being speaks of tainted vijñapti-mātra. How could it be that, because the untainted is also vijñapti-mātra, the statement of the three realms is granted to extend to the untainted?