成唯識論演祕 4.356

4.356

無著明八不為小說，無性舉外以經為難而為通之，今略引云：彼本論云：復次，何故聲聞乘中不說此心名阿賴耶識，名阿陀那識？由此深細境所攝故。無性牒外引經難云：如說我不說一法未達未遍知等者。釋外難意云：賴耶深細不為小說，即小乘人不見第八，云何斷惑成阿羅漢？何所以者？如世尊說：我不說一法未達未遍知成阿羅漢，我唯說言於一切法已達已遍知，方能斷惑成阿羅漢。

Asaṅga clarified that the eighth is not taught to the Hīnayāna; Asabhāva raised an external objection using the sūtra and resolved it; I now cite it briefly: The basic treatise states: Furthermore, why is this mind not called ālayavijñāna or ādānavijñāna in the Śrāvakayāna? Because it is subsumed under deep and subtle objective spheres. Asabhāva, formulating the external objection citing the sūtra, objected: As it is said, 'I do not say that without having attained or fully known a single dharma...' and so forth. Explaining the intent of the external objection: If the ālaya is deep and subtle and not taught to the Hīnayāna, then Hīnayānists do not see the eighth consciousness; how then could they sever afflictions and become arhats? For what reason? As the World-Honoured One said: 'I do not say that without having attained or fully known a single dharma one becomes an arhat; I say only that having already attained and fully known all dharmas, one can sever afflictions and become an arhat.'