瑜伽論記 21.52

21.52

二、辨皮膚骨麁重。景云：此中問意，上三隨眠聖斷時，為是斷皮，為斷膚骨，但由二種謂由在皮麁重斷故顯彼初二者，前之七地所有害伴隨眠羸劣隨眠二種斷時，是則名斷在皮麁重。言復由膚麁重斷故，顯彼第三者，後之三時微細隨眠時是則名斷在膚麁重。若在於骨麁重斷者；我說永離一切隨眠，位在佛地者，前三隨眠所有習細故名骨，據解脫道類外證，除住在佛地煩惱障中，辨三隨眠有皮膚骨。所知障中分別類爾。

Second, distinguishing the coarseness of skin, flesh, and bone. Jing says: 'The intent of the question here is: when the above three dormant defilements are abandoned by the noble ones, do they abandon the skin, or do they abandon the flesh and bone? "Merely by two kinds, namely by abandoning the coarseness in the skin, the first two are revealed": when the two kinds—the dormant defilement of a harmful companion and the debilitated dormant defilement in the preceding seven stages—are abandoned, this is named abandoning the coarseness in the skin. The phrase "furthermore, by abandoning the coarseness in the flesh, the third is revealed" means that at the time of the subtle dormant defilement in the latter three [stages], this is named abandoning the coarseness in the flesh. "If the coarseness in the bone is abandoned, I say that one is forever separated from all dormant defilements, a position residing in the stage of a Buddha": all subtle residue of the preceding three dormant defilements is termed bone; based on the path of liberation, realizing through an external analogue, except for residing in the Buddha stage's hindrance of defilements, the three dormant defilements are distinguished into skin, flesh, and bone. In the cognitive hindrance, distinctions are analogous.'