法華義疏 1.245

1.245

「復有學無學二千人」下，此第二、列密行眾，六段之中但有位之與數，三果為學，羅漢為無學，並是會理之心，有進求之與滿足，故云學無學。此既是密行人，多是大權，宜約菩薩明學無學。初地以上七地以還，有功用道名之為學；八地以上無功用道稱為無學。故《大品》明菩薩有學無學地，即其事也。又解前是大羅漢，此二千人德業未充、非眾所仰，故別說也。

From "There were also two thousand persons, both trainees and adepts" downward is the second part: listing the assembly of esoteric practice. Within the six sections, here there are only their status and their number. The first three fruits are trainees (śaikṣa), and arhats are adepts (aśaikṣa). Both are minds that have converged with the principle: having progressive seeking or having fulfillment; hence they are called trainees and adepts. Since these are persons of esoteric practice, they are mostly [bodhisattvas of] great expedient manifestation, so trainees and adepts should be explained in terms of bodhisattvas: from the first bhūmi up to the seventh bhūmi, the path with effort is called "trainee"; from the eighth bhūmi upward, the path without effort is called "adept". Therefore the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* explains that bodhisattvas have stages of trainees and adepts, which refers to this very matter. Another explanation is that the preceding were great arhats, whereas the virtuous deeds of these two thousand persons were not yet complete and they were not revered by the multitude; therefore they are mentioned separately.