成唯識論演祕 4.357

4.357

釋：既云遍知方成羅漢，羅漢云何不堪聞八？八若不聞即非遍知，何名無學？進退有失。論此密意說不斷煩惱，以別相聲說總相處。釋兩義答彼，此第一解，據真諦釋。聲者名也，處者義也。生空真理，名總相義。以彼別相一法之名，詮於總相生空之理，故稱為密。經意總云：若生空理未以無間、解脫二道達遍知故，不能斷惑成阿羅漢，不言一切皆須達知方斷得果，由斯第八羅漢不知亦無失矣。外伏難云：何以得知別聲詮總？無性答云：「非諸煩惱有各別斷。」

Explanation: Since it says that only by fully knowing does one become an arhat, how could an arhat not be fit to hear of the eighth? If they have not heard of the eighth, then it is not full knowledge; how could they be called an aśaikṣa? There is a flaw either way. The Treatise states: 'This is spoken with an implicit intention, not meaning the severance of afflictions, using the word for specific characteristics to denote the locus of general characteristics.' Explaining the two meanings in answering them: this first explanation is based on ultimate truth. 'Word' means name; 'locus' means meaning. The true principle of the emptiness of persons is called the meaning of general characteristics. Using the name of that specific single dharma to express the general principle of the emptiness of persons is therefore called implicit. The general intent of the sūtra is: if one has not fully attained and known the principle of the emptiness of persons through the two paths of immediacy and liberation, one cannot sever afflictions and become an arhat; it does not say that one must attain and know everything in order to sever [afflictions] and attain the fruit. Because of this, that the arhat does not know the eighth also poses no fault. The opponent raises an implicit objection: How do you know that a specific word expresses the general? Asabhāva answered: 'Afflictions are not severed separately.'