俱舍論疏 24.128

24.128

論「聖者住本性如何名有學」，問也。《婆沙》一百七十六云「謂學住本性，有二因緣，名住本性：一守賢善性而無退轉、二守自分德而不進修。」此中住本性是第二也。或可非是《婆沙》二釋。此住本性是有漏心，既以無漏為學，聖者住本有漏性心，既無無漏學，如何名有學？

On the Śāstra's statement: "How is a noble person abiding in their original nature called a learner (śaikṣa)?" This is a question. The Vibhāṣā, fascicle 176, states: "A learner abiding in their original nature is called 'abiding in the original nature' due to two causes and conditions: first, keeping the good and virtuous nature without backsliding; second, keeping the virtues of one's own portion without advancing in practice." Here, abiding in the original nature is the second [of these]. Or perhaps it is neither of the two explanations in the Vibhāṣā. Here, 'abiding in the original nature' refers to an āsrava-mind; since the learner is defined by what is anāsrava, when a noble person abides in their original āsrava-nature mind and thus lacks anāsrava learning, how can they be called a learner?