瑜伽師地論略纂 15.132

15.132

論云「略有二種麁重：一、漏麁重；二、有漏麁重」等，如前〈本地〉第三云善法不名麁重，亦非隨眠，如何此中言有漏麁重，及《對法》二十四種麁重業麁重等？大義曰：一、性麁重即煩惱種等，此中言漏麁重者是；二、心不調柔名麁重，即一切有漏善法等，此中言有漏麁重者是。前第三約性麁重，論云善法等故非，此中約不調柔麁重，有漏善法亦爾，不相違耶。論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，謂漏不斷，名習氣。此漏麁重氣分在身，與善法中和雜不一異，如毒在身中有氣分不一異，隨眠斷時，此得微薄。佛圓鏡智生故，言永斷習氣。

The treatise says: "In brief, there are two kinds of unfitness (dauṣṭhulya): first, the unfitness of the outflows (āsrava); second, the unfitness of the tainted (sāsrava)," and so forth. As previously stated in the third fascicle of the Maulī Bhūmi, wholesome dharmas are not called unfitness, nor are they anuśayas; why does it speak here of the unfitness of the tainted, as well as the unfitness of karma among the twenty-four kinds of unfitness in the Abhidharma-samuccaya? The Great Master says: First, essential unfitness refers to the seeds of afflictions, etc., which is what is called 'unfitness of the outflows' here; second, the unpliant nature of the mind is called unfitness, which refers to all tainted wholesome dharmas and the like, which is what is called 'unfitness of the tainted' here. The earlier third fascicle was based on essential unfitness, the treatise stating that wholesome dharmas and so on are not [unfitness]; here it is based on the unfitness of unpliantness, and tainted wholesome dharmas are also such; thus they are not contradictory. The treatise means that if there are wholesome, indeterminate, and other dharmas within the body of one who has afflictions, because they are intermingled with outflows and are unpliant, they are called vāsanās. An arhat retains these wholesome [dharmas] and so on; although they have been attenuated, the substance of the dharmas still persists: because the outflows are not [wholly without residue], they are called vāsanās. This residue of the unfitness of outflows remains in the body, intermingled with wholesome dharmas, neither identical nor different, just as when poison is in the body its residue is neither identical nor different; when the anuśayas are severed, this becomes attenuated. Because the Great Mirror Wisdom of the Buddha arises, it is said that vāsanās are eternally severed.