成唯識論掌中樞要 2.250

2.250

異生性障即分別障種，三界具有，名何異生？若取能生，有離下染，上、下分別染法皆起，名何異生？若取依此地第八有故，得此地名，應第八識自名異生，何須障種。不爾，菩薩十地，此地第八識未斷故，應成異生。由此應知。取依此地第八分別二障種立，性唯染污，有覆性收。二障體定故，望二障亦爾，應思之。其惡趣果非染污法，云何見道說為斷也，如無餘滅？

The obstacle of the nature of an ordinary worldling (pṛthagjanatva-āvaraṇa) is precisely the seeds of discriminative obstacles; since they are possessed in all three realms, what kind of ordinary worldling are they called? If one takes what can generate [defilement], when one is separated from the lower defilements, both higher and lower discriminative defiled dharmas arise; what kind of ordinary worldling are they called? If one takes it that because they exist dependent on the eighth [consciousness] of this ground, they obtain the name of this ground, then the eighth consciousness itself should be named "ordinary worldling"; why would the seeds of obstacles be needed? Were it not so, then across the bodhisattva's ten stages, because the eighth consciousness of this ground is not yet severed, one would inevitably become an ordinary worldling. From this it should be known: it is established by taking the seeds of the two discriminative obstacles that depend on the eighth consciousness of this ground; its nature is exclusively defiled, subsumed under the veiled [indeterminate] nature. Because the substance of the two obstacles is fixed, the same holds with respect to the two obstacles; this should be reflected upon. The fruits of the evil destinies are not defiled dharmas; why is the darśana-mārga said to sever them, just as in the extinction without remainder (anupadhiśeṣa-nirodha)?