俱舍論疏 24.60

24.60

論「諸餘有學至往上界故」，答也。諸餘有學，就於殺等五種惡中，皆獲得畢竟不作律儀，不善煩惱多分斷故。如是異門，亦得善士趣也。今此經中七善趣，然唯行善不行惡故，唯往上界；異門唯立七種，非餘有學。《婆沙》云「問：行無色不還，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。」又云「問：何故阿羅漢非善士趣？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。」

The passage of the treatise starting with "All other trainees... go to higher realms" is the answer. All other trainees, with respect to the five kinds of evils such as killing, have all obtained the restraint (saṃvara) of definitively not committing them, because the unwholesome defilements have been mostly severed. According to such an alternative exposition (paryāya), they also obtain [the name] 'destinations of the virtuous'. Now, in the seven virtuous destinations of this sūtra, however, because they practice only good and do not practice evil, they go only to higher realms; under this alternative exposition only seven kinds are established, not the other trainees. The Vibhāṣā states: "Question: A non-returner proceeding to the formless realm has five matters superior to a non-returner proceeding to the form realm, namely: superiority of realm, superiority of ground, superiority of severing defilements, superiority of diminishing the skandhas, and superiority of meditative attainment (samāpatti). Why are they not established as destinations of the virtuous? Some say: If it is coarse, manifest, and easily understood, it is established as a destination of the virtuous; that one is not manifest, and therefore is not spoken of." It also says: "Question: Why is an arhat not a destination of the virtuous? Furthermore, one who proceeds to a higher birth is established as a destination of the virtuous; an arhat has no birth, and therefore is not established. Furthermore, one who proceeds to a higher fruit is established as a destination of the virtuous; an arhat is already the highest fruit, and there is no further higher fruit to proceed to, and therefore is not established."