成唯識論述記 2.271

2.271

述曰：五十二說：三界見所斷種子，唯未永害量名異生性，即通二障不善、無記二法之上假施設之。異生性者，或五、四蘊成有情法，性唯染污，異生之性，名異生性故。異有二義：一、別異名異，謂聖唯生人天趣，此通五趣故。又變異名異，此轉變為邪見等故。生謂生類，異聖人之生類，名為異生。生者是總，性者是別。異生之性，並依主釋，以變異名異，聖非異生；又如《婆沙》廣解名字。

The Commentary states: The fifty-second fascicle [of the Yogācārabhūmi-śāstra] says: the measure of seeds to be abandoned by seeing in the three realms that are not yet permanently destroyed is called the nature of an ordinary person; that is, it is nominally posited upon the two dharmas of unwholesome and indeterminate states across the two obstructions. As for the nature of an ordinary person: either the five or four aggregates constitute a sentient being dharma, whose nature is solely defiled; because it is the nature of an ordinary person, it is called the nature of an ordinary person. 'Pṛthag' (different) has two meanings: 1. 'Different' means distinct, meaning that noble ones are born only in the human and deva destinies, whereas this applies across all five destinies. Further, 'different' means transformed, because this transforms into wrong views and the like. 'Jana' (born) means class of birth; a class of birth different from noble persons is called an ordinary person (pṛthagjana). 'Born' is the general term; 'nature' is the specific. 'Nature of an ordinary person' is a tatpuruṣa compound; since 'different' means transformed, noble ones are not ordinary persons. Further, as the Mahāvibhāṣā extensively explains the name.