俱舍論疏 24.93

24.93

論「依因無故至說有學差別」，答也。依因無漏法，立學及無學人。滅定有漏，非學非無學，故非是因。身證雖立別人，無依因故，佛不別說為福田。《正理論》云「以佛觀見有學、無學，由斷及根有殊勝故，能生勝果，名為福田。然諸不還所得滅定是有漏故，不可說言自性解脫，故名清淨。彼所依身猶有煩惱未永斷故，不可說言相續解脫，故名清淨。故不約成彼立有學福田。無學位中有漏功德，雖非自性解脫所收，相續解脫，故名清淨。由此亦能生殊勝果。是故約定及根差別，說九應果皆名福田（述曰：由此有學不取身證，無學取俱解脫也）。」

The Śāstra says: "Because the causal basis is absent […] the differences among the trainees are explained." This is the answer. Trainees and non-trainees are established on the basis of uncontaminated dharmas as their causal basis. The absorption of cessation is contaminated, neither of a trainee nor of a non-trainee, and therefore is not such a cause. Although the bodily witness is established as a distinct individual, because they lack this causal basis, the Buddha did not separately explain them as a field of merit. The Nyāyānusāra states: "Because the Buddha sees that trainees and non-trainees, due to their superiority in abandonment and spiritual faculties, are capable of generating superior fruits, they are called fields of merit. However, the absorption of cessation attained by all non-returners is contaminated; hence it cannot be called purified by virtue of innate liberation. Furthermore, because their bodily basis still has afflictions not yet permanently abandoned, it cannot be called purified by virtue of continuity liberation. Therefore, one is not established as a trainee field of merit in terms of achieving that [absorption]. In the stage of a non-trainee, although contaminated virtues are not subsumed under innate liberation, they are called purified because of continuity liberation. Through this, they can also generate superior fruits. For this reason, in terms of differences in absorption and spiritual faculties, the nine kinds of worthy fruit are all called fields of merit. (The commentary explains: Because of this, among trainees, bodily witnesses are not counted, while among non-trainees, those liberated both ways are counted.)"