成唯識論述記 3.690

3.690

述曰：由於彼位此識之中煩惱麁重永遠離故，說之為捨，非體亦無。此麁重言，顯煩惱種，《對法論》等說：種子麁重故。雖煩惱現行亦名麁重，無堪任性亦名麁重，然今但取種子，非餘。由種斷時，現行執藏、發潤之惑皆不起故，說名為捨。此執藏名，唯約縛說，法執非縛，故不說斷。又畢竟無現行麁重，亦說為捨，通八地故。若說習氣，四位不成。問：阿羅漢名通在幾乘？幾位中有？

The Commentary states: Because at that stage, within this consciousness, the coarse heaviness (dauṣṭhulya) of afflictions is forever separated from, it is spoken of as abandoned; it does not mean that its substance is non-existent. This term "coarse heaviness" indicates the seeds of affliction. The Abhidharmasamuccaya-bhāṣya and other texts state: "The seeds are coarse heaviness." Although the active manifestation of afflictions is also called coarse heaviness, and the lack of aptitude (akarmaṇyatā) is also called coarse heaviness, here only seeds are taken, not the others. Because when the seeds are severed, the active afflictions of clinging-and-storing, generating [karma], and moistening [rebirth] do not arise, it is spoken of as abandoned. This term "clinging-and-storing" is spoken of solely with respect to bondage; dharmagrāha is not a bondage, and therefore is not spoken of as severed. Furthermore, the complete absence of active coarse heaviness is also spoken of as abandoned, because it applies to the eighth bhūmi. If one were to speak of predispositions (vāsanā), the four stages would not be established. Question: To how many vehicles does the name arhat apply? In how many stages does it exist?