俱舍論頌疏論本 4.91

4.91

非學無學三者，三學門也。頌言「非」字，流至無學，謂非學、非無學也。三者，能得得也，謂非學、非無學法得通三種：一者是學、二者無學、三者非學非無學。又頌文窄故，唯標非學、非無學。若依論文，三學具明，故論云：「若有學法，得唯有學。」注曰：有學法者，有學身中有為無漏是也。以有學法是有為故，得隨所得判故，得亦是有學也。「若無學法，得唯無學。」注曰：無學法者，無學身中有為無漏也，以無學法是有為故，得隨所得判，故得亦無學也。「非學、非無學，得有差別，謂此法得，總說有三。」注曰：此文正釋頌也。非學非無學法雖是一，其法上得即通三學，故言得有差別也。非學、非無學法者，謂「一切有漏及三無為」也（已上論文）。注曰：以有漏法不可修故，故非有學、無學身中法，名非學非無學也。若無為法，不可修習令其增長故，亦是非學無學法。「且有漏法唯有非學非無學得，以有漏法隨所得判故，能得得亦是非學非無學也。非擇滅得，及非聖道所引擇滅，得亦如是。」注曰：非擇滅得隨命根、眾同分判，非聖道得隨能證道判，故此二得亦是非學非無學也。亦如是者，意明得同前，是非學非無學也。若有學道所證擇滅，得亦有學，隨能證道是有學故。若無學道所證擇滅，得亦無學，隨能證道是無學故。故知有漏及無為法，雖是非學非無學法，其能得得通三學也，宜善思之。

"Neither śaikṣa nor aśaikṣa has three" is the section on the three categories of learners. The word "neither" in the verse applies down to "aśaikṣa," meaning neither śaikṣa nor aśaikṣa. "Three" refers to the posited possessions: phenomena that are neither śaikṣa nor aśaikṣa admit of three kinds of possessions: first, śaikṣa; second, aśaikṣa; and third, neither śaikṣa nor aśaikṣa. Moreover, because the verse text is concise, it marks only "neither śaikṣa nor aśaikṣa." If one follows the treatise text, all three categories of learners are fully explained. Thus the treatise states: "If it is a śaikṣa phenomenon, its possession is solely śaikṣa." (Annotation: Śaikṣa phenomena are conditioned uncontaminated phenomena in the continuum of a śaikṣa. Because śaikṣa phenomena are conditioned, their possession is determined by that which is possessed; thus the possession is also śaikṣa.) "If it is an aśaikṣa phenomenon, its possession is solely aśaikṣa." (Annotation: Aśaikṣa phenomena are conditioned uncontaminated phenomena in the continuum of an aśaikṣa. Because aśaikṣa phenomena are conditioned, their possession is determined by that which is possessed; thus the possession is also aśaikṣa.) "For what is neither śaikṣa nor aśaikṣa, there is a distinction in possession: of this phenomenon's possession, generally speaking, there are three." (Annotation: This text directly explains the verse. Although phenomena that are neither śaikṣa nor aśaikṣa are one category, possessions of such phenomena encompass all three kinds of learners; hence it says there is a distinction in possession.) Phenomena that are neither śaikṣa nor aśaikṣa are "all contaminated phenomena and the three unconditioned phenomena" (the above is the treatise text). (Annotation: Because contaminated phenomena cannot be cultivated, they are not phenomena in the continuum of a śaikṣa or an aśaikṣa; hence they are named neither śaikṣa nor aśaikṣa. As for unconditioned phenomena, because they cannot be cultivated and practiced so as to make them increase, they are also phenomena that are neither śaikṣa nor aśaikṣa.) "Furthermore, contaminated phenomena have only possessions that are neither śaikṣa nor aśaikṣa, because contaminated phenomena are determined by that which is possessed, so the possession is also neither śaikṣa nor aśaikṣa. The possession of non-analytical cessation, and of analytical cessation produced by a non-noble path, is also like this." (Annotation: The possession of non-analytical cessation is determined by the life-faculty and the group-homogeneity; the possession acquired through a non-noble path is determined by the path capable of realization; therefore these two possessions are also neither śaikṣa nor aśaikṣa. "Is also like this" means that the possession is the same as the previous, being neither śaikṣa nor aśaikṣa.) If analytical cessation is realized by a śaikṣa path, its possession is also śaikṣa, because it follows the path capable of realization, which is śaikṣa. If analytical cessation is realized by an aśaikṣa path, its possession is also aśaikṣa, because it follows the path capable of realization, which is aśaikṣa. Therefore, one knows that although contaminated and unconditioned phenomena are phenomena that are neither śaikṣa nor aśaikṣa, their possessions encompass all three categories of learners; this should be carefully considered.