成唯識論了義燈 2.154

2.154

答：有二解：一云，唯取第八現行，同地見斷種立，不依一切分別種立。不爾，一界成三界，應名三界異生，若取生現行種，即已得上定起上地惑，亦名三界異生；一云，通依三界見所斷種，文無簡故，同是異生，故無雜亂，不同界、趣、生等體性。界、趣、生等，顯界、趣別，此異於聖故不雜亂，前釋為正。《瑜伽》五十六云：三界異生性故，性屬生故，生既界別，故生亦別。

Answer: There are two explanations: one says it takes solely the seeds abandoned by vision of the same realm as the active manifestation of the eighth consciousness to establish it, not based on all discriminative seeds. Otherwise, one realm would accomplish all three realms, and one would have to be called an ordinary person of the three realms; if one takes the seeds that produce active manifestations, then having already attained superior absorption and giving rise to afflictions of the higher realms, one is also called an ordinary person of the three realms. Another says it is established across the seeds abandoned by vision in all three realms, because the text makes no restriction; being equally ordinary persons, there is no confusion, unlike the substantial entities of realms, destinies, and births. Realms, destinies, and births indicate distinctions among realms and destinies; this [nature] is distinct from the noble, hence there is no confusion. The former explanation is correct. *Yogācāra-bhūmi* fascicle fifty-six says: 'Because of the nature of an ordinary person of the three realms, the nature belongs to birth; and since births differ by realm, birth is also distinct.'