成唯識論了義燈 4.19

4.19

The Śāstra states: "Or it is named ālayavijñāna," etc. The root [text/commentary] states: It only has the function of storing defilements and being grasped by the view of self; it is not said to be stored by the perfuming of defilements, nor does it extend to the stage of fruition, because there is no perfuming [in fruition]. Although grasping as an object and storing does not have self-grasping, equality wisdom's taking it as an object also extends to the stage of fruition, so it merely eliminates being grasped and stored by self-grasping. Therefore the Śāstra states: "It is not that at the stage of non-learning and for non-retrogressing bodhisattvas there is the meaning of being grasped and stored by defiled phenomena." Grasping includes both cognitive grasping and erroneous grasping; both are called "grasping." Just as in the expression "grasped and received," the word "grasp" is broad, not referring solely to erroneous grasping; therefore it merely excludes defilement. Were it not so, it should simply say, "It is not that at the stage of non-learning and for non-retrogressing bodhisattvas there is the meaning of grasping and storing." Why would it need to say: "there is the meaning of being grasped and stored by defiled phenomena"? Therefore it states only two, as explained below in the verse. First, in terms of one meaning, it is named ālaya; later, by further semantic explanation, it possesses all three meanings. It does not say that "store" is explained solely by two meanings, thus not contradicting the treatises. If, following the various explanations, one does not rely on another text, this very treatise passage can possess the three stores: the aspect where self-view, self-love, and so forth cognitively grasp it as self is the meaning of being grasped and stored by self-love; that which can perfume it is the meaning of being that which is stored; and the impermissible storing of phenomena of the defiled category is the meaning of being that which stores defiled phenomena. Because the Mahāyānasaṃgraha explains defilements as the various transforming consciousnesses and not the ālaya. However, the relinquishment of this name is designated solely in terms of the stage where the bonds of cognitive objects are severed and subdued completely; it does not mean relinquishing the meanings of "storing" and "being stored." Because the term "defilement" encompasses all sāsrava natures of the three moral qualities, extending across both hindrances. There is no text stating that it is solely the hindrance to the knowable. From the eighth stage onwards, the sāsrava states of the five and seventh [consciousnesses] can still arise as samudācāra and perfume the object and subject aspects of the eighth consciousness, possessing both storing and being stored; but simply having no self-grasping, it is designated as relinquished. Therefore the preceding text states: "Although the affliction seeds within the vipāka consciousness are not yet completely severed, the self-view, love, and so forth that take this consciousness as an object no longer grasp and store it as an internal self; hence it eternally relinquishes the name ālayavijñāna." It does not say that only when storing and being stored are both absent is it called relinquished. Question: Why is it not like the ādāna, where when one [aspect] is lost, the name is not relinquished? Answer: This is in terms of the meaning of the bond of cognitive objects, whereas that is in terms of its essential nature. If self-grasping is absent, one is freed from the bond of cognitive objects and relinquishes the name ālaya. Although there is no connecting to rebirth, it still holds the sense faculties and seeds, so the ādāna is not lost.