成唯識論了義燈 2.134

2.134

不定者，若有具待觀諦、緣起得出世者，依此所有分別煩惱，立為不定二乘異生性；若有觀待四諦、六度得出世者，依此立為不定聲聞異生性；若有觀待緣起、六度得出世者，依此立為不定緣覺異生性；若具觀待有下中上無漏根性者，立為不定聲聞、緣覺異生性，以《楞伽》說五種乘姓入法。《瑜伽》復云：立為不般涅槃性、聲聞性等，故相翻立有此差別。准此義為四句分別：有唯有異生性不成聖性，謂無性人；有唯成聖性非異生性者，大乘見道已去；有亦成聖性亦成異生性者，據種三乘見道前；有無漏種亦成聖性，已未起現名為不成。不據種說，或唯依彼能生現，用立為聖性，以相翻故。不爾，唯種異生成聖，若唯現說，聖者無漏不起現時，應非異生，亦非聖者。若依此說，三乘定性見道已前，亦是唯成異生性句，二乘得聖，及迴趣大乘未入初地，名亦成異生亦成聖性，二乘無餘是俱非句。

For indeterminate ones: if there are those who achieve transcendence depending upon contemplating both the truths and dependent arising, based on all their discriminative afflictions is established the ordinary nature of the indeterminate two vehicles; if there are those who achieve transcendence depending upon contemplating the four truths and the six perfections, based on this is established the ordinary nature of indeterminate Śrāvakas; if there are those who achieve transcendence depending upon contemplating dependent arising and the six perfections, based on this is established the ordinary nature of indeterminate Pratyekabuddhas; if there are those who fully depend upon possessing lower, intermediate, and superior uncontaminated faculties, they are established as having the ordinary nature of indeterminate Śrāvakas and Pratyekabuddhas, because the *Laṅkāvatāra* speaks of entering the Dharma through five lineages of vehicles. *Yogācāra* also says that they are established as the nature of non-parinirvāṇa, the Śrāvaka nature, and so forth; thus, established in mutual opposition, these distinctions exist. Conforming to this principle, an analysis into four alternatives is made: there are those who possess only the ordinary nature and do not accomplish the noble nature—namely, persons lacking lineage; there are those who accomplish only the noble nature and not the ordinary nature—those from the Mahāyāna path of vision onward; there are those who accomplish both the noble nature and the ordinary nature—in terms of seeds, those prior to the path of vision in the three vehicles; there are those who possess uncontaminated seeds and thus accomplish the noble nature, but whose active manifestations have not yet arisen, which is termed non-accomplishment. If not spoken in terms of seeds, it is alternatively established as the noble nature solely on the basis of their capability to generate active manifestations, because of mutual opposition. Otherwise, if it were solely by seeds, an ordinary person would accomplish the noble; and if spoken of solely in terms of active manifestations, when an uncontaminated state does not actively manifest in a noble one, they would be neither an ordinary person nor a noble one. If explained according to this, those of determinate lineage in the three vehicles prior to the path of vision also belong to the alternative of accomplishing only the ordinary nature; those of the two vehicles who attain nobility and those who turn toward the Mahāyāna but have not yet entered the first bhūmi are called accomplishing both the ordinary nature and the noble nature; and the residue-less [nirvāṇa] of the two vehicles is the alternative of neither.