俱舍論記 24.79

24.79

「契經說有至不說身證」者，依經起問。言十八者，於二十七賢聖中除九無學。故《正理》六十五云「何緣佛說有學福田，身證不還不預其數？謂世尊告給孤獨言：長者當知，福田有二：一者有學、二者無學。有學十八，無學唯九。何等名為十八有學？謂預流向、預流果，一來向、一來果，不還向、不還果，阿羅漢向，隨信行、隨法行，信解、見至、家家、一間，中、生、有行、無行、上流，是名十八。何等名為九種無學？謂退法、思法、護法、安住法、堪達法、不動法、不退法、慧解脫、俱解脫，是名為九種（解云：《俱舍》二十五云：非練根得名為不退，練根所得名為不動）。」

"The sūtras state that there are [...] does not mention the bodily witness": this raises a question based on scripture. As for the expression "eighteen", among the twenty-seven noble persons, the nine aśaikṣas are excluded. Therefore the Nyāyānusāra, fascicle sixty-five, states: "For what reason, when the Buddha spoke of the fields of merit (puṇyakṣetra) among those in training, was the bodily-witness non-returner not included in their number? Namely, the World-Honoured One addressed Anāthapiṇḍada, saying: 'Householder, you should know that there are two fields of merit: first, those in training (śaikṣa); second, those beyond training (aśaikṣa). Those in training are eighteen, and those beyond training are only nine. What are called the eighteen in training? Namely, one who practices toward the stream-enterer [fruit], the stream-enterer; one who practices toward the once-returner [fruit], the once-returner; one who practices toward the non-returner [fruit], the non-returner; one who practices toward the arhat [fruit]; the follower by faith (śraddhānusārin), the follower by dharma (dharmānusārin); the one resolved through faith, the one who has attained vision; the one who goes from family to family (kulaṃkula), the one who has one interval left (ekavīcika); the one who attains nirvāṇa in the intermediate state (antarā-parinirvāyin), upon rebirth (upapadya-parinirvāyin), with effort (sābhisaṃskāra-parinirvāyin), without effort (anabhisaṃskāra-parinirvāyin), and the one who flows upward (ūrdhvasrotas)—these are called the eighteen. What are called the nine kinds of those beyond training? Namely, the one whose nature is to fall back (parihāṇa-dharman), whose nature is to reflect (cetanā-dharman), whose nature is to guard (anurakṣaṇā-dharman), whose nature is to abide firmly (sthitākampya), whose nature is capable of advancement (prativedhanā-dharman), whose nature is unshakeable (akopya-dharman), whose nature is non-falling-back (aparihāṇa-dharman), the one liberated through wisdom (prajñāvimukta), and the one doubly liberated (ubhayatobhāgavimukta)—these are called the nine kinds'" (Explanation: the Kośa, fascicle twenty-five, states: "Attained not through the refinement of faculties is called 'non-falling-back'; attained through the refinement of faculties is called 'unshakeable'").