俱舍論記 24.54

24.54

「諸餘有學至往上界故」者，通。諸餘有學預流等人，若就異門成就八正，亦可說為有善士性。以諸有學由成八正，於五種惡，殺、盜、邪婬、誑語、飲酒，皆獲得畢竟不作律儀故、不善煩惱多已斷故，應名善士。今者所立七善士趣，不就異門，約唯行善不行惡故、唯託勝因往上界故，立善士趣。又《婆沙》云「問：行無色界不還於行色界不還有五事勝，謂界勝、地勝、斷煩惱勝、損減蘊勝、三摩鉢底勝。何故不立為善士趣？有說：若麁顯易了立善士趣，彼不顯了是故不說。」廣如彼說。又云「問：何故阿羅漢非善士趣？答：復次趣上生者立善士趣，阿羅漢無生，是故不立。復次趣上果者立善士趣，阿羅漢即是上果，更無上果可趣，是故不立。」廣如彼說。

Regarding [the text from] “All other persons in training [...]” to “[...] because they proceed to the higher realms,” this resolves [the objection]. If considered from an alternative perspective, all other persons in training, such as stream-enterers, who are endowed with the eightfold right [path], may also be said to have the nature of a virtuous person. Because all persons in training, by virtue of possessing the eightfold right [path], attain a definitive restraint of non-action regarding the five kinds of evil—killing, stealing, sexual misconduct, lying, and drinking alcohol—and because unwholesome defilements are mostly already abandoned, they should be named virtuous persons. But now the seven destinies of virtuous persons established here are not based on that alternative perspective, but are established as the destinies of virtuous persons solely in terms of performing good and not performing evil, and solely relying on superior causes to proceed to the higher realms. Furthermore, the *Mahāvibhāṣā* states: “Question: A non-returner proceeding to the formless realm is superior to a non-returner proceeding to the form realm in five matters: superior realm, superior ground, superior abandonment of defilements, superior reduction of aggregates, and superior samāpatti. Why are they not established as destinies of virtuous persons? Some say: If it is coarse, apparent, and easy to understand, it is established as a destiny of a virtuous person; that is not apparent, and for that reason it is not mentioned.” It is as explained there at length. It also states: “Question: Why is an arhat not a destiny of a virtuous person? Answer: Furthermore, those who proceed to higher rebirths are established as destinies of virtuous persons; an arhat has no rebirth, and for that reason is not established. Furthermore, those who proceed to higher fruits are established as destinies of virtuous persons; an arhat is already the highest fruit, and there is no further higher fruit to proceed to, and for that reason is not established.” It is as explained there at length.