俱舍論頌疏論本 4.104

4.104

許聖道非得，說名異生性者，釋非得不通無漏也。謂《發智》本論許聖道非得，說名異生性故。論引本論云：「云何異生性？謂不獲聖法。不獲即是非得異名，非說異生性是無漏應理。」注曰：已上論文。不獲即是非得異名已下者，是論主釋上兩句本論文也。既知不獲聖道名異生性，明知異生性必非無漏，此異生性即是非得，故知非得不通無漏也。又《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，受異類生，故名異生。』」

"Non-possession of the noble path is admitted / To be called ordinary-person nature" explains that non-possession does not encompass the uncontaminated. This is because the fundamental treatise Jñānaprasthāna accepts non-possession of the noble path to be called ordinary-person nature. The treatise quotes the fundamental treatise: "What is ordinary-person nature? It is non-acquisition of the noble phenomena. Non-acquisition is another name for non-possession; to say that ordinary-person nature is uncontaminated would not be reasonable." (Annotation: The above is the treatise text. The words from "Non-acquisition is another name for non-possession" onward are the treatise author's explanation of the two lines of the fundamental treatise cited above.) Since one knows that non-acquisition of the noble path is called ordinary-person nature, it is clear that ordinary-person nature is definitely not uncontaminated. This ordinary-person nature is precisely non-possession, and therefore one knows that non-possession does not encompass the uncontaminated. Moreover, the Vibhāṣā, fascicle forty-five, states: "Venerable Vasumitra said: 'Because it causes sentient beings to generate disparate views, disparate defilements, commit disparate karma, and undergo disparate births, it is called ordinary person (pṛthagjana).'"