仁王經疏 1.45

1.45

釋曰：第二略辨行位。言學無學者，如《俱舍論》第二十四云「謂八人中，四向三果皆名有學，為得漏盡常樂學故；第八阿羅漢名為無學，所應脩學此無有故。」學無學體，皆是無漏戒定及慧。云何涅槃非學無學？於異生身亦成就故。依經部宗，大同大乘，勘今依大乘諸論不同。若依《集論》，通於異生，名為有學。故彼第二云「求解脫者，所有善法是有學義。十界四處諸蘊一分是有學義。於諸學處已得究竟者，所有善法是無學義。謂諸異生所有善不善無記法，及諸學者染污無記法，諸無學者無記法，并無為法，是非學非無學義。八界八處全，及餘蘊處界一分，是非學非無學。」廣如《雜集》。若依《瑜伽》，唯取聖人所有善法名學無學，故六十六云「謂預流等出世有為法。若世間善法，是名為學。云何無學法？謂阿羅漢出世有為法。若世間善法，是名無學。謂除先所說學無學法，所餘預流乃至阿羅漢，若墮一切異生相續，彼增上所有諸法皆名非學、名非無學。」然彼二文猶未盡理。學無學者，所有滅定皆是非學非無學攝，故《瑜伽》六十二云「又此等至皆言非學非無學，非所行故、似涅槃故。」阿羅漢者，行位通名。梵音阿羅漢，翻含多義。薩婆多宗，釋有四義：一名應供，應受世間勝供養故。二名殺賊，害煩惱賊令無餘故。三名不生，生死法中不復生故。四名遠惡，遠離諸惡不善法故。廣如《婆沙》第九十四。依經部宗，斷惑盡故名阿羅漢，如《成實論》。今依大乘，釋有三義。故《成唯識》第三卷云「此中所說阿羅漢者，通攝三乘無學果位，皆已永害煩惱賊故、應受世間妙供養故、永不復受分段生故。」《智度論》云「亦同《法華論》中十五義釋。」恐繁不述。

Explanation: The second [part] briefly clarifies their practices and stages. Regarding “those in training and beyond training,” as the Abhidharmakośa-śāstra, fascicle twenty-four, states: “Among the eight persons, the four candidates and three fruitioners are all called 'those in training' (śaikṣa), because they constantly delight in training in order to attain the exhaustion of outflows; the eighth, the arhat, is called 'beyond training' (aśaikṣa), because there is no longer anything he ought to cultivate and train in.” The essence of both training and beyond training is untainted precepts, concentration, and wisdom. Why is nirvāṇa neither training nor beyond training? Because it is also accomplished in the person of an ordinary being (pṛthagjana). According to the Sautrāntika school, it is largely the same as the Mahāyāna; upon examination, the various treatises according to the Mahāyāna now differ. If according to the Abhidharma-samuccaya, it extends to ordinary beings, who are called “those in training.” Hence its second [fascicle] states: “All wholesome dharmas of those seeking liberation have the meaning of 'in training'. A portion of the ten dhātus, four āyatanas, and the various skandhas has the meaning of 'in training'. All wholesome dharmas of those who have attained culmination in the points of training have the meaning of 'beyond training'. All wholesome, unwholesome, and indeterminate dharmas of ordinary beings, the defiled and indeterminate dharmas of those in training, the indeterminate dharmas of those beyond training, together with unconditioned dharmas, have the meaning of 'neither in training nor beyond training'. The eight dhātus and eight āyatanas entirely, and a portion of the remaining skandhas, āyatanas, and dhātus, are 'neither in training nor beyond training'”; fully as in the Abhidharmasamuccaya-bhāṣya. If according to the Yogācārabhūmi, only the wholesome dharmas possessed by noble ones are called “in training” and “beyond training”; hence fascicle sixty-six states: “Supramundane conditioned dharmas of stream-enterers and so forth, if worldly wholesome dharmas, are called 'in training'. What are dharmas beyond training? Supramundane conditioned dharmas of arhats, if worldly wholesome dharmas, are called 'beyond training'. Excepting the previously stated dharmas in training and beyond training, the remaining ones from stream-enterers up to arhats, or whatever falls into the continuum of ordinary beings, all those predominant dharmas are called 'neither in training nor beyond training'.” Yet these two texts have not fully exhausted the principle. For those in training and beyond training, all meditative absorptions of cessation (nirodhasamāpatti) are subsumed under neither in training nor beyond training; hence Yogācāra, fascicle sixty-two, states: “Furthermore, these attainments are all said to be neither in training nor beyond training, because they are not [spheres of] activity and because they resemble nirvāṇa.” “Arhat” is a common name for practices and stages. The Sanskrit word arhat encompasses many meanings in translation. The Sarvāstivāda school explains it with four meanings: first, called “worthy of offerings,” because they ought to receive superior offerings from the world. Second, called “slayer of the thieves,” because they slay the thieves of afflictions, leaving no remainder. Third, called “non-arising,” because they no longer arise within the dharmas of birth and death. Fourth, called “distant from evil,” because they are far removed from all evil and unwholesome dharmas; fully as in the Mahāvibhāṣā, fascicle ninety-four. According to the Sautrāntika school, they are called arhats because they have severed afflictions to exhaustion, as in the Tattvasiddhi-śāstra. Now according to the Mahāyāna, the explanation has three meanings. Hence the Vijñaptimātratāsiddhi, fascicle three, states: “The arhat mentioned here comprehensively subsumes the fruition stage beyond training of the three vehicles, because all have eternally slain the thieves of afflictions, ought to receive wondrous offerings from the world, and will never again undergo birth in segments.” The Mahāprajñāpāramitopadeśa states: “It is also identical to the explanation of the fifteen meanings in the Saddharmapuṇḍarīkopadeśa.” Fearing verbosity, I do not recount them.