大乘起信論別記 1.149

1.149

問：《瑜伽論》說「阿賴耶識五數相應」，即是此中能見心染。何故此中說不相應？答：此論之意，約煩惱數差別而轉，說名相應。能見心染，無煩惱數，名不相應，故不相違。雖有微細遍行五數，心與法通達無相，而取相故，是通法執，而無別討惠數之見，故無別相法我執也。所以得知阿賴耶亦是法執者，如《解深密經》說「八地已上，一切煩惱皆不現行，唯有所知障為依止故。」而此位中，餘七識惑皆不現行，唯有阿賴耶識現行，故知此識是所知障。若論有種子者，煩惱障種亦猶未盡，故知彼說正約現行所知障也。

Question: The Yogācārabhūmiśāstra states that "the ālayavijñāna is associated with the five [omnipresent] factors," which is precisely the defilement of the perceiving mind here. Why is it said here to be unassociated? Answer: The intent of this treatise is to speak of it as "associated" in terms of the operations of distinct defiled mental factors. The defilement of the perceiving mind lacks defiled mental factors, so it is called "unassociated"; hence there is no contradiction. Although there are the subtle five omnipresent factors, mind and dharmas penetrate marklessness, yet through taking marks, this is a general grasping at dharmas, but there is no view of examining wisdom factors separately; hence there is no distinctive grasping at dharmas as a self. The reason we know that the ālaya is also a grasping at dharmas is that, as the Saṃdhinirmocanasūtra states, "On the eighth bhūmi and above, all defilements do not become active, but exist solely with the cognitive obstacle as support." And in this stage, the afflictions of the other seven consciousnesses do not become active; only the ālayavijñāna becomes active. Therefore we know that this consciousness is the cognitive obstacle. If we speak of the existence of seeds, the seeds of the afflictive obstacle are also not yet exhausted; therefore we know that that text speaks precisely with respect to the active cognitive obstacle.