瑜伽論記 20.192

20.192

次辨所治十四種縛。景云：言相縛、麁重縛者，有二處說：一、瑜伽上文說：末那為相縛，由執取我相不解脫故，六識煩惱名麁重縛，六識麁心起煩惱縛障解脫；二、顯揚說：所執相分名為相縛，以於彼相不厭捨故，能執見分名麁重縛，以能執取縛過麁重，名麁重縛。又麁重縛，即是煩惱隨眠餘勢習氣，如阿羅漢斷惑種盡，仍有習氣不調柔性令身語意於緣有失，名麁重縛；如此等義論皆有文。

Next, the fourteen kinds of bonds to be eliminated are explained. Jing says: Regarding the bond of marks and the bond of coarse heaviness, they are discussed in two places. (1) An earlier passage of the Yogācārabhūmi says: Manas constitutes the bond of marks, because through grasping the marks of a self one is not liberated; the afflictions of the six consciousnesses are called the bond of coarse heaviness, because coarse minds of the six consciousnesses give rise to the bond of afflictions that obstructs liberation. (2) The Prakaraṇāryavācā says: The grasped objective aspect is called the bond of marks, because one does not turn away from and abandon those marks; the grasping subjective aspect is called the bond of coarse heaviness, because the fault of grasping is coarse and heavy, hence called the bond of coarse heaviness. Furthermore, the bond of coarse heaviness is the residual force and latent tendencies of the afflictions, just as an arhat has completely cut off the seeds of affliction, yet still possesses a non-pliable nature of residual habit that causes the body, speech, and mind to err regarding conditions; this is called the bond of coarse heaviness. Such meanings are found in the texts of treatises.