成唯識論述記 5.503

5.503

述曰：由此三種短長不同，故成位別。自下別釋有二：初別解三位；後重斷簡。此是第一與人我見相應，正云「補特伽羅」，通五趣攝，非唯人故，如前已解，即一切異生全，二乘有學有漏心位，起此見故。除八地已去，彼永不起此人我見，七地已前，一類菩薩有漏心位。一類之言，謂即簡取頓悟菩薩初地至七地；漸悟菩薩、二乘有學，從初發心初二阿僧祇劫；除二乘無學廻心菩薩者，故言一類，彼已永無故。此菩薩及二乘有學起有漏心時者，但起無漏，人執必無故。

The Commentary states: Because these three differ in duration, long and short, they constitute distinct stages. The individual explanations below have two parts: first, individually explaining the three stages; second, reiterating determinations and exclusions. This is the first: associated with the view of a personal self. Properly called 'pudgala', it applies to all five destinies and is not limited to humans, as explained earlier. That is, it applies entirely to all ordinary beings, and to the state of sāsrava mind in śaikṣas of the two vehicles, because this view arises in them. Excluding from the eighth bhūmi onward, where they eternally no longer give rise to this view of personal self, it also applies prior to the seventh bhūmi to a category of bodhisattvas in states of sāsrava mind. The words 'a category' are used to specifically denote bodhisattvas of sudden awakening from the first to the seventh bhūmi; and bodhisattvas of gradual awakening and śaikṣas of the two vehicles during the first two asaṃkhyeya kalpas from their initial aspiration; excluding those bodhisattvas who turned their minds after being an aśaikṣa of the two vehicles—hence 'a category' is stated, as they are already eternally free from it. In these bodhisattvas and śaikṣas of the two vehicles when a sāsrava mind arises, whenever an anāsrava mind arises, personal grasping is necessarily absent.