瑜伽論記 20.53

20.53

泰云：此中約我執辨遍計性，執與無執分別我見由外道等言教計有我，故名覺悟執，俱生我見不由言教，以習氣力任運起故名隨眠執。於中有二，若凡夫學人未拔彼俱生我執習氣種子，當知於彼有隨眠執。若羅漢等乃至未捨習氣麁重，雖斷染污俱生我執隨眠種子盡。然善無記種子上有我執習氣麁重，由此習氣麁重力故，善無記心計有人我，皆名有執，唯佛一人拔除習氣故名無執。

Tai says: Here, the parikalpita nature, grasping, and non-grasping are distinguished in terms of the grasping of self. Discriminated self-view conceptualizes the existence of a self due to the verbal teachings of non-Buddhists and the like, hence it is called 'cognitively awakened grasping'. Innate self-view does not depend on verbal teachings, but arises spontaneously through the power of habitual conditioning, hence it is called 'dormant grasping'. In this there are two: if ordinary beings and trainees have not uprooted the habitual seeds of that innate self-grasping, one should know that they have dormant grasping with respect to it. If arhats and the like have not yet abandoned crude heaviness of habitual conditioning, although they have completely severed the dormant seeds of defiled innate self-grasping, nevertheless there remains the crude heaviness of the habitual tendencies of self-grasping upon good and indeterminate seeds; through the power of this crude heaviness of habitual conditioning, good and indeterminate minds conceptualize a personal self, all of which is called having-grasping. Only the Buddha alone has uprooted habitual conditioning, hence he is called without-grasping.