成唯識論了義燈 2.159

2.159

不要須說，此一句中含純義故，如說此類食水食風，又得聖已，更不迴心，作餘乘故。故望一切，大乘不爾，望不能得二空智說，以聲聞等，雖名聖者，望迴向大，未入見道，亦名異生，以未得法空，所知在故。至於初地，又云得聖性故。又彼有部，三乘唯斷煩惱障故。若所知障，小不斷故，既依障立。入初地時，斷二分別，雖不得成二乘聖性，而不名異生，已斷二障故，獲二空智故，且略辨此。

It is not necessary to state it, because this one phrase contains the meaning of 'purely', just as saying that this kind [of being] 'eats water and eats wind'; furthermore, once having attained nobility, they do not turn their minds to follow other vehicles. Therefore, it is with respect to all [noble dharmas]. The Mahāyāna is not like this; it is stated with respect to the inability to attain the two types of wisdom of emptiness. Because śrāvakas and others, although called noble ones, when viewed in relation to those who turn towards the Great [Vehicle] but have not yet entered the darśanamārga, are also called pṛthagjanas, because they have not yet attained the emptiness of dharmas and the cognizable [obstruction] still remains. Up to the first bhūmi, they are then said to attain the noble nature. Furthermore, according to that Sarvāstivāda, the three vehicles only sever the affliction obstruction; the small [vehicle] does not sever the cognizable obstruction; and since it is posited on the basis of obstructions, when entering the first bhūmi, two kinds of conceptual discrimination are severed, and although they do not achieve the noble nature of the two vehicles, they are not called pṛthagjanas, because they have already severed the two obstructions and attained the two kinds of wisdom of emptiness. For now, this is briefly distinguished.