成唯識論述記 1.77

1.77

二所障體即四智品及四涅槃，下轉依中自當廣釋。異生雖作二種無我、真如觀等，大非菩提。二乘之慧，菩提非大。又異生外道雖有少智，非大菩提。二乘、菩薩有無漏惠，菩提非大，今簡於彼，名「大菩提」。又但簡彼二乘之智菩提，非大；菩薩之智大，非菩提；凡夫之智俱非二種故。問：此言二障各障一果，為定別障？為亦互通？答：此不定，或別，或通。此中且說定勝障故，說各別障，至下當知。

The essences of the two things obstructed are the four categories of wisdom and the four nirvāṇas, which will naturally be explained at length below under the transformation of the basis (āśrayaparavṛtti). Although ordinary beings (pṛthagjana) perform the contemplation of the two kinds of selflessness and tathatā, it is greatly not bodhi. The discernment (prajñā) of the two vehicles is bodhi, but not great. Furthermore, although non-Buddhists among ordinary beings possess slight cognition, it is not great bodhi. The two vehicles and bodhisattvas possess contaminated and uncontaminated discernment, but their bodhi is not great; it is to exclude those that it is now called 'great bodhi'. Alternatively, it only excludes the cognition of the two vehicles, which is bodhi but not great; the cognition of bodhisattvas is great, but not [fully] bodhi; and the cognition of ordinary beings is neither of the two. Question: When it says here that the two obstructions each obstruct one fruit, do they obstruct them strictly separately, or do they also mutually interpenetrate? Answer: This is not fixed; they are either separate or interpenetrating. Here, speaking provisionally in terms of the definitive, predominant obstruction, they are said to obstruct separately, as will be understood below.