俱舍論記 4.244

4.244

「謂不獲一切至應名異生性」者，答。若在凡位，不獲一切三乘聖法非得，名異生性。以本論中不別說故，此不獲言表離於獲，若獲少分聖法即名聖者。若異此者而言獲，得一切聖法方名聖者。諸佛世尊亦不成就二乘種姓，應名異生。又解：此不獲言，表離於獲，若獲少分即名聖者。雖聖身中亦有非得不獲餘聖法，而不名異生性。若異此者而言，但是不獲一切聖法非得，皆名異生性。諸佛世尊亦不成就聲聞、獨覺種姓聖法，應名異生。問：何故凡身非得名異生性，聖身非得非異生性？答：如《婆沙》四十五云「復有說者：不得一切聖法是異生性。問：若爾，則應一切有情皆名異生，無聖者成就一切聖法故。答：雖無聖者具足成就一切聖法，而非異生，以彼非得雜聖得故。謂若凡身中聖法非得、不雜聖得者，是異生性。聖者身中聖法非得、雜聖得故，非異生性，彼得、非得恒俱生故。復次彼非得有二種：一共、二不共，不共者是異生性，共者非異生性。聖者身中聖法非得，一向是共，故無前失。復次彼非得有二種：一未被害、二已被害，未被害者是異生性，已被害者非異生性。聖者身中聖法非得，皆已被害，故無前失。復次一切聖法非得有二：一依異生相續現起、二依聖者相續現起，前是異生性、後非異生性，故無聖者名異生失。」問：非得於聖法說名異生性，非得於凡法應名為聖性。解云：凡不成聖法，可說非得異生性。聖必成凡法故，彼非得非聖性。問：聖性是何？解云：謂諸聖法。難云：即諸聖法皆名為聖性，亦可即諸凡法皆名異生性。解云：聖法不通凡，可立為聖性。凡法亦通聖，非皆異生性。故《正理》十二云「豈不如聖法，即說是聖性，成就此性故名聖者。如是異生法，應即異生性，成就此性故名異生。此例不然，以諸聖法唯聖者可得，即聖法說為聖性。諸異生法聖者亦有，如何可立為異生性？」問：異生性體如上可知，未審其名如何解釋？答：《婆沙》四十五云「尊者世友作如是說：能令有情起異類見、異類煩惱、造異類業、受異類果、異類生故名異生。復次能令有情墮欲界故、往異趣故、受異生故，名異生性。」廣如彼釋。

The passage from "It refers to not obtaining all ... should be called the status of an ordinary person" is the answer. If one is in the ordinary stage, the non-possession of not obtaining all the noble dharmas of the three vehicles is called the status of an ordinary person. Because the root treatise does not differentiate them, this word 'not obtaining' expresses separation from obtaining; if one obtains even a fraction of noble dharmas, one is called a noble one. If it were contrary to this, saying that obtaining all noble dharmas is required to be called a noble one, then because the Buddhas, the World-Honoured Ones, also do not possess the spiritual dispositions of the two vehicles, they would have to be called ordinary persons. Another explanation: This word 'not obtaining' expresses separation from obtaining; if one obtains even a fraction, one is called a noble one. Although in the body of a noble one there is also the non-possession of not obtaining the remaining noble dharmas, it is not called the status of an ordinary person. If it were contrary to this, saying that merely the non-possession of not obtaining all noble dharmas is called the status of an ordinary person, then because the Buddhas, the World-Honoured Ones, also do not possess the noble dharmas of the spiritual dispositions of the śrāvakas and pratyekabuddhas, they would have to be called ordinary persons. Question: Why is the non-possession in an ordinary person's body called the status of an ordinary person, while the non-possession in a noble one's body is not the status of an ordinary person? Answer: As fascicle 45 of the Mahāvibhāṣā states: "Moreover, others say: Not obtaining all noble dharmas is the status of an ordinary person. Question: If so, then all sentient beings should be called ordinary persons, because no noble one possesses all noble dharmas. Answer: Although no noble one fully possesses all noble dharmas, they are not ordinary persons, because their non-possession is mixed with noble possession. That is, if in an ordinary person's body the non-possession of noble dharmas is not mixed with noble possession, it is the status of an ordinary person. Because in a noble one's body the non-possession of noble dharmas is mixed with noble possession, it is not the status of an ordinary person, for their possession and non-possession constantly co-arise. Furthermore, that non-possession is of two kinds: first, common; second, uncommon. The uncommon is the status of an ordinary person; the common is not the status of an ordinary person. The non-possession of noble dharmas in a noble one's body is exclusively common, so there is no prior fault. Furthermore, that non-possession is of two kinds: first, not yet impaired; second, already impaired. That which is not yet impaired is the status of an ordinary person; that which is already impaired is not the status of an ordinary person. The non-possessions of noble dharmas in a noble one's body are all already impaired, so there is no prior fault. Furthermore, the non-possession of all noble dharmas is twofold: first, manifesting based on the continuum of an ordinary person; second, manifesting based on the continuum of a noble one. The former is the status of an ordinary person, while the latter is not the status of an ordinary person; hence there is no fault of a noble one being called an ordinary person." Question: If non-possession with respect to noble dharmas is called the status of an ordinary person, non-possession with respect to ordinary dharmas should be called the status of a noble one. The explanation says: Ordinary persons do not possess noble dharmas, so non-possession can be called the status of an ordinary person. Because noble ones necessarily possess ordinary dharmas, their non-possession is not the status of a noble one. Question: What is the status of a noble one? The explanation says: It refers to all noble dharmas. Objection: If all noble dharmas are called the status of a noble one, then all ordinary dharmas could also be called the status of an ordinary person. The explanation says: Noble dharmas do not extend to ordinary persons, so they can be established as the status of a noble one. Ordinary dharmas also extend to noble ones, so they are not all the status of an ordinary person. Therefore, fascicle 12 of the Nyāyānusāra states: "Is it not like noble dharmas being precisely called the status of a noble one, so that possessing this nature makes one called a noble one? Similarly, ordinary dharmas should be precisely the status of an ordinary person, so that possessing this nature makes one called an ordinary person. This analogy is not correct, because noble dharmas can only be obtained by noble ones, and noble dharmas are spoken of as the status of a noble one. As for ordinary dharmas, noble ones also possess them; how could they be established as the status of an ordinary person?" Question: The intrinsic nature of the status of an ordinary person can be understood as above; how is its name explained? Answer: Fascicle 45 of the Mahāvibhāṣā states: "Venerable Vasumitra spoke thus: Because it causes sentient beings to produce diverse views, diverse defilements, create diverse karmas, experience diverse fruits, and take diverse births, they are called ordinary persons. Furthermore, because it causes sentient beings to fall into the desire realm, go to diverse destinies, and receive diverse births, it is called the status of an ordinary person." It is extensively explained as therein.