[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 2.131 # 成唯識論了義燈 2.131 成唯識論了義燈 2.131 - **Language:** Classical Chinese ### [2.131](https://indike.org/pramana/in.bauddha.taisho.1832.2.131) 論假立非得名異生性者。此異生性三門分別：一、釋名；二、出體；三、明差別。言釋名者，先離後合，異者有二：一、別異名異，謂聖唯生人天二趣，此通五趣，不同於聖，此約趣異，亦攝四生，四生不同；二、變異名異，此轉變為邪見等故，聖者皆同，有正見故。此約見異，此亦攝境緣境有別，生謂，生起生類，即趣見類別異生起。性者體性，由此性故令趣、見異，上離釋也，異聖之生類名為異生。生者是總，性者是別。異生之性名異生性，並依主釋。又《新婆沙》四十五，大同此說。故彼尊者世友，作如是說，能令有情起異類見，異類煩惱，造異類業，受異類果，異類生故，名為異生。 > Regarding the treatise's statement that conventionally establishing non-possession is called 'the nature of an ordinary person' (pṛthagjanatva): this nature of an ordinary person is analyzed through three gateways: first, explaining the name; second, presenting the substantial entity; third, clarifying the distinctions. As for explaining the name, it is first analyzed separately and then combined. 'Ordinary' (pṛthag/yì) has two senses: first, 'distinct' is called ordinary: that is, noble ones are born only in the two destinies of humans and devas, whereas this encompasses the five destinies, not being the same as the noble ones—this is from the perspective of differences in destinies, and it also includes the four modes of birth, the four modes of birth being distinct; second, 'altered/corrupted' is called ordinary: this is because they transform into false views and so forth, whereas noble ones are all alike in having right view—this is from the perspective of differences in views, and it also includes cognitive objects, as the objects cognitive conditions take are distinct. 'Being' (jana/shēng) means arising, or the classes of beings: that is, arising distinctly according to destinies, views, and classes. 'Nature' (tva/xìng) means the essential nature; it is due to this nature that destinies and views are differentiated. The above is the separate explanation. Classes of beings distinct from the noble ones are called 'ordinary persons' (pṛthagjana). 'Being' is general; 'nature' is specific. The nature of an ordinary person is called 'the nature of an ordinary person' (pṛthagjanatva); these are all tatpuruṣa compounds. Furthermore, fascicle forty-five of the \*New Mahāvibhāṣā\* largely accords with this explanation. Thus the Venerable Vasumitra made this statement: because they are able to cause sentient beings to give rise to distinct views, distinct afflictions, perform distinct actions, experience distinct fruits, and take birth in distinct ways, they are called 'ordinary persons'. > — English (machine translation) (machine translation) - [Previous: 2.130](https://indike.org/pramana/in.bauddha.taisho.1832.2.130) - [Next: 2.132](https://indike.org/pramana/in.bauddha.taisho.1832.2.132) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1832.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.2.131) — English, machine translation ## Linked texts (4) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.2.271) — Classical Chinese - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.2.388) — Classical Chinese - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.4.244) — Classical Chinese - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.4.104) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.2.131](https://indike.org/pramana/in.bauddha.taisho.1832.2.131) · Pramāṇa