成唯識論述記 3.688

3.688

述曰：下廣答也。於中復二，初略釋；後廣釋，此即初也。「謂諸聖」者，即通三乘；「斷煩惱障究竟盡」者，彼位若是永害隨眠，皆在金剛心時斷已，皆成阿羅漢果，三乘並然，若伏斷永不起。此言斷者，即通八地已去。下有三師，此既總文，亦為三釋。若據正義，唯初二釋順此論文，此據位全，除二乘金剛心，少故不說，八地菩薩隨應二釋。此中唯依斷煩惱障盡名阿羅漢，非據所知障，害煩惱賊故，非是縛故。又依除分段生以名無生，非所知障故。其相如何？

The Commentary states: Below is the detailed answer. Within this there are again two parts: first, a brief explanation; second, a detailed explanation. This is the first. "All the noble ones" applies generally to the three vehicles. "Completely eradicating the affliction-obstruction (kleśāvaraṇa)": if that stage permanently destroys the anuśayas, all have already severed them at the time of the vajropamasamādhi and all attain the fruit of an arhat; this is true for all three vehicles alike, if it means subduing and severing so that they never arise again. Here, the word "severed" applies generally from the eighth bhūmi onward. Below there are three masters; since this is a general text, it also provides three explanations. According to the correct view, only the first two explanations accord with this treatise text. This is based on the completeness of the stage; the vajropamasamādhi of the two vehicles is omitted and not mentioned because it is brief; the bodhisattvas of the eighth bhūmi are explained according to the two explanations as appropriate. Here, it is termed arhat solely based on the exhaustion of the affliction-obstruction, not based on the cognitive obstruction (jñeyāvaraṇa), because it slays the thief of afflictions and because it is not a bond. Furthermore, it is termed "non-arising" based on eliminating birth in segments (paricchedajāti), not the cognitive obstruction. What is its characteristic?