瑜伽論記 16.546

16.546

第三舉二麁重明三無無學人有斷不斷。景云：一漏麁重，即見修惑種，二有漏麁重，即是習氣。言漏麁重者，生無堪能性者，凡夫學人名有隨眠者，有識身中所有見修惑種羅漢已斷，有漏麁重者至皆得微薄者，由隨眠故習氣增長，由斷隨眠習氣微薄，又此已下明此習氣二乘不斷如來斷，是故說永斷習氣不共佛法。

Third, citing the two coarsenesses (dauṣṭhulya) to clarify the severing and non-severing among the three kinds of aśaikṣa persons. Jing says: First is taint-coarseness, which is the seeds of the afflictions of seeing and cultivation; second is defiled coarseness, which is the residual impressions (vāsanā). Saying 'taint-coarseness gives rise to incompetence': ordinary worldlings and learners (śaikṣa) are called those with anusayas; all seeds of the afflictions of seeing and cultivation within the conscious body have been severed by the arhat. Regarding 'defiled coarseness' up to 'all become attenuated': due to anusayas, residual impressions increase; due to severing anusayas, residual impressions become attenuated. Furthermore, from this point below it clarifies that these residual impressions are not severed by the two vehicles but are severed by the Tathāgata; therefore, the eternal severing of residual impressions is said to be an unshared Buddha-dharma.