成唯識論掌中樞要 2.154

2.154

由有地法麁、細異故。彼麁、細異，如何得成？必依有染繫法別故。無漏離染，依此地法亦殊，已斷是此有染種類，故彼地攝。言有染者，有現行染。故身在下，雖成三界種子有染，不名三地。言離染者，據生上義，即非前地，不言已離此染，即非此地故。《唯識》文正，不同《瑜伽》。《瑜伽》但依第二禪以上為論，如前第三師會。

Because of the difference between coarseness and subtlety among the dharmas of the levels. How does that difference of coarseness and subtlety come to be established? It must rely on the differentiation of dharmas bound by defilement. Uncontaminated dharmas detached from defilement, relying on the dharmas of this level, are also distinct; what has been severed belongs to this category of having defilement, and therefore is subsumed under that level. When it says 'having defilement,' this means having actively manifesting defilement. Therefore, although a body residing below possesses defilement in the form of seeds of the three realms, it is not said to belong to the three levels. When it says 'detached from defilement,' it is based on the meaning of being born above, which means one no longer belongs to the previous level; it does not say that once one has separated from this defilement, one no longer belongs to this level. The text of the Cheng weishi lun is correct, differing from the Yogācārabhūmi. The Yogācārabhūmi only discourses relying on the second dhyāna and above, as reconciled by the third master above.