成唯識論演祕 3.258

3.258

此指《攝論》明末那處名末那章，以彼廣以義門而辨，故與章名。疏來意者，為伏難云：五識現量何縛有耶？故疏答云：為是煩惱所染污相，故有縛也。外伏難云：何以明知？故指彼章。今按無性第一論云：此即是識雜染所依，於定不定善等位中，皆不相違恒現行故。其如何等？謂善心時亦執我故，由此五識得有相縛，言是疏主末那章者非也。

This refers to the section in the Mahāyānasaṃgraha that explains manas, calling it the "chapter on manas"; because it broadly analyses it via conceptual categories, it is given the name "chapter." The intention of the Commentary is to address an implicit objection: "Since the five consciousnesses are direct perception, what bondage can there be?" Therefore the Commentary answers: "Because it is an aspect defiled by affliction, therefore bondage exists." An external implicit objection asks: "How is this known?" Hence it points to that chapter. Now, according to Asabhāva's first fascicle: "This is precisely the support for the defilement of consciousness, because in states whether concentrated or non-concentrated, wholesome, and so forth, it is never contradictory and constantly active." How is it like this? It means that even at the time of a wholesome mind, it still grasps a self; by this, the five consciousnesses come to have the bondage of marks (nimitta-bandhana). To say that this is the commentator's own chapter on manas is incorrect.