成唯識論述記 3.700

3.700

述曰：又如《雜集論》第十四卷、《集論》第七說：「若諸菩薩得菩提時，頓斷煩惱及所知障，成阿羅漢及如來故」，佛既得名阿羅漢者，二乘無學不說自成，答第二問阿羅漢名，通三乘有。佛亦由斷所知障故，亦名如來，二乘不然，不可為難，如阿羅漢號，便令通二乘。十地菩薩不能少斷俱生煩惱，金剛定時方頓斷盡，一者故留，二不障地。其所知障，分分除之，故煩惱障即言頓斷，所知障不然。此師意說，不退菩薩雖不起現我愛，執藏暫時伏離，種猶有故，未名為捨。三乘無學我愛種盡，乃名為捨。外人復問。

The Commentary states: Furthermore, as the fourteenth fascicle of the Abhidharmasamuccaya-vyākhyā and the seventh fascicle of the Abhidharmasamuccaya state: "When bodhisattvas attain bodhi, they abruptly sever the affliction-obstruction and the cognitive obstruction, becoming arhats and Tathāgatas." Since the Buddha also obtains the name arhat, the non-learners of the two vehicles are established without saying; this answers the second question, that the name arhat exists across the three vehicles. The Buddha is also called Tathāgata because of severing the cognitive obstruction; this is not the case for the two vehicles, but one cannot object to this, just as the title arhat is made to apply generally to the two vehicles. Bodhisattvas of the ten bhūmis cannot sever the innate afflictions in the least; only at the time of the vajropamasamādhi do they abruptly sever them completely—first, because they intentionally retain them; second, because they do not obstruct the bhūmis. Their cognitive obstruction is removed portion by portion; hence the affliction-obstruction is said to be abruptly severed, whereas the cognitive obstruction is not. This master's meaning is: although non-retrogressing bodhisattvas do not generate active self-love, and clinging-and-storing is temporarily subdued and separated from, because the seeds still exist, it is not yet called abandoned. Only when the seeds of self-love are exhausted in the non-learners of the three vehicles is it called abandoned. The outsider asks again: