大乘起信論義記 2.92

2.92

然此生滅不生滅，即之義不一，辨之心不異，目此二義不二之心，名阿梨耶識。又阿梨耶及阿賴耶者，但梵言訛也。梁朝真諦三藏訓名翻為無沒識，今時奘法師就義翻為藏識，但藏是攝藏義，無沒是不失義，義一名異也。所攝名藏，謂諸眾生取為我故。所以然者，良以真心不守自性，隨熏和合似一似常，故諸愚者以似為真，取為內我，我見所攝，故名為藏。由是義故，二種我見永不起位，即失賴耶名也。又能藏自體於諸法中，又能藏諸法於自體內，故論云「能藏所藏我愛執藏」，此之謂也。此依義立名也。

However, with respect to this arising-and-ceasing and non-arising-and-ceasing, when approached according to meaning they are not one, but when examined as mind they are not different. Denominating this non-dual mind of these two meanings, it is named the ālayavijñāna. Furthermore, āliya and ālaya are merely variations in Sanskrit pronunciation. Tripiṭaka Master Paramārtha of the Liang dynasty glossed the name and translated it as the "consciousness without loss" (wumoshi); Master Xuanzang nowadays translates it according to its meaning as the "storehouse consciousness" (zangshi). But "storehouse" (zang) has the meaning of containing and storing, while "without loss" (wumo) has the meaning of not being lost; the meaning is one, while the names differ. What is contained is called "storehouse" because sentient beings grasp it as a self. Why is this so? Truly, because the true mind does not preserve its own nature, but accords with perfuming and unites, seeming to be one and seeming to be permanent; therefore, foolish people take what is seeming to be true and grasp it as an internal self; being contained by the view of self, it is therefore named the "storehouse". Because of this meaning, when the two kinds of view of self are permanently prevented from arising, the name ālaya is lost. Furthermore, it can store its own essence within all dharmas, and can also store all dharmas within its own essence; thus the treatise says: "[It is named the ālaya because of its meanings of] capable of storing, what is stored, and being grasped as the object of self-love." This is what it refers to. This is establishing the name based on meaning.