瑜伽論記 16.550

16.550

論云：善法等故非，此中約不調柔麁重，有漏善法亦爾，不相違也。謂此若有煩惱者，身中善無記等法為漏，和雜不調柔故名習氣，羅漢有此善等在，雖得微薄法體仍存，諸漏永斷名斷習氣，此漏麁重氣分在身，與善法中和雜不一異，如毒在身中有氣分，此不一異隨眠斷得，此得漸薄，佛圓鏡智生故言永斷習氣。

The treatise says wholesome dharmas and so forth are therefore not so; here it is discussed in terms of untamed and unpliant coarseness, and defiled wholesome dharmas are also like this, so there is no contradiction. This means that if one has afflictions, wholesome, indeterminate, and other dharmas within the body are blended with taints and are not tamed or pliant; hence they are named residual impressions. When an arhat has these wholesome and other dharmas present, although they become attenuated, the entities of the dharmas still remain; the eternal severing of all taints is called severing residual impressions. This portion of the energy of taint-coarseness within the body is blended with wholesome dharmas as neither identical nor different, just like poison having its energy within the body. When this neither-identical-nor-different anusaya is severed, this becomes gradually attenuated; and when the Buddha's great round mirror-like wisdom arises, it is therefore said that residual impressions are eternally severed.