成唯識論掌中樞要 1.130

1.130

「異生性唯染二障種上立」者。問：智障不障於二乘，即說名無覆。無性之人二障俱不障三乘，所知障體何性攝，皆應非染？答：可斷種輕，望不障以名無覆。無性二種俱重，通障三乘聖道，並名為覆。若唯取分別種名異生，即一界成三界，應名三界異生。若取生現行種，即已離欲，應名諸界異生。取與第八異生同地之性，其體即得之。

Regarding 'the nature of an ordinary being (pṛthagjanatva) is established solely upon the seeds of the two defiled hindrances': Question: The cognitive hindrance does not hinder the two vehicles, so it is said to be non-obscuring (anivṛta). For people lacking the [Buddha]-nature (apabhabbaka), neither of the two hindrances hinders the three vehicles; by what nature is the essence of the cognitive hindrance subsumed—should it not be non-defiled? Answer: Severable seeds are light; relative to not hindering, they are termed non-obscuring. For those lacking the nature, both kinds are heavy and universally hinder the noble path of the three vehicles, so both are termed obscuring. If one takes only the intellectually formed seeds to be an ordinary being, then one realm would be constituted as three realms, and it should be called an ordinary being of the three realms. If one takes the seeds that produce manifest activity, then since one has already abandoned desire, one should be called an ordinary being of various realms. By taking the nature belonging to the same bhūmi as the eighth [consciousness] of an ordinary being, its essence is thereby obtained.