仁王經疏 1.45

1.45

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.