成唯識論演祕 3.757

3.757

二《攝論》釋具如疏引。又按《大般若經》四十七說愛、樂等法。彼經雖復不言賴耶，取彼釋其愛、樂等名，而解於此愛賴耶等亦應無失。故彼經云：言愛法者，謂於此法起欲希求；言樂法者，謂於此法稱讚功德；言欣法者，謂於此法歡喜信受；言喜法者，謂於此法冀多修習。又按《瑜伽》九十二云：「於三世境生愛、樂等。」亦可以彼連類釋此，故彼論云：「謂於人天住境界愛，依現在世故；住境界樂，依過去世故；住境界欣，於現在世依過去境生愛樂故；住境界喜，於未來世依現在境生愛樂故。若於如是三世境中住染污者，當知彼為稱讚所欲有遺乏苦。」依彼《瑜伽》釋愛、樂等，釋四賴耶亦有一家之行相也，兼正合言總成四釋。

The explanations in the two Mahāyānasaṃgrahas are fully cited in the Commentary. Furthermore, according to the forty-seventh fascicle of the Mahāprajñāpāramitā-sūtra, dharmas such as love (priya), delight (rati), and so on are spoken of. Although that sūtra does not mention the ālaya, taking its explanation of terms such as love and delight to explain "loving the ālaya" and so forth here should also be without error. Thus that sūtra states: "Loving a dharma" means giving rise to desire and seeking toward this dharma; "delighting in a dharma" means praising its virtues; "rejoicing in a dharma" means gladly accepting it with faith; "finding joy in a dharma" means hoping to practice it extensively. Furthermore, according to the ninety-second fascicle of the Yogācārabhūmi: "Giving rise to love, delight, and so forth toward objects of the three times." One may also explain this by analogy with that; thus that treatise states: "Dwelling in love for objects in human and heavenly realms is based on the present time; dwelling in delight for objects is based on the past time; dwelling in rejoicing for objects means giving rise to love and delight in the present time based on past objects; dwelling in joy for objects means giving rise to love and delight in the future time based on present objects. If one dwells in defilement toward such objects of the three times, know that this is the suffering of lack when praising what is desired." Explaining love, delight, and so forth according to that Yogācārabhūmi also provides a distinct mode of activity for explaining the four ālayas; combining the primary and secondary statements yields four explanations in total.