成唯識論演祕 2.391

2.391

答：有義兩釋：一云，義同小乘，不獲一切三乘聖法名為異生，若獲小分即名聖者。故《俱舍論》第四云：不獲何聖法名異生性？謂不獲一切。此不獲言表異於獲；若異此者，謂諸佛世尊亦不成就二乘聖法，應名異生，故知不要具獲諸聖方名聖者，大乘亦爾。下云依於二障立異生性，二乘斷一即非異生，即同《俱舍》：不獲一切聖法名異生性，若獲小分即名聖者。二云，與薩婆多義有差別，二乘迴心未至上地亦名聖者，得生空智斷煩惱故亦名異生，未得法空智未斷所知故。然依彼說將為順理，今此亦言於諸聖法不成就故。

Answer: There are two opinions explaining this. One says: The meaning is the same as the Hīnayāna, where not acquiring all noble dharmas of the three vehicles is called an ordinary person, and if one acquires a small fraction, one is called a noble one. Hence the fourth fascicle of the Kośa says: 'By non-acquisition of which noble dharmas is it called the state of an ordinary person? It means non-acquisition of all of them.' This word 'non-acquisition' expresses a distinction from acquisition; if it were otherwise, then the Buddhas, the World-Honoured Ones, who also do not achieve the noble dharmas of the two vehicles, would have to be called ordinary persons. Thus we know that one does not need to acquire all noble dharmas in full to be called a noble one; the Mahāyāna is also like this. Below it says that based on the two hindrances the state of an ordinary person is established; when the two vehicles sever one, they are no longer ordinary persons, which is the same as the Kośa: non-acquisition of all noble dharmas is called the state of an ordinary person, and if one acquires a small fraction, one is called a noble one. The second says: There is a difference from the Sarvāstivāda meaning. When followers of the two vehicles resolve their minds [toward the Mahāyāna] but have not yet reached the higher bhūmis, they are called noble ones because they have attained the wisdom of the emptiness of persons and severed defilements; they are also called ordinary persons because they have not yet attained the wisdom of the emptiness of dharmas and have not severed what is to be known. Relying on their explanation, this is taken as conforming to principle; here too it says 'because of not achieving the noble dharmas.'