瑜伽論記 17.325

17.325

言菩薩雖能起出世法等乃至似涅槃故者，凡論學無學義自有三種。一、就身說，如說學人身中所成憂苦亦名為學，無學身中所成苦根說無學；二、就漏無漏辨，若彼學人所成無漏五蘊總名為學，無學亦爾；三者、就無漏中，若有行解作意修學方名為學，學滿足時說名無學。今滅盡定以無行解作意修學，故不名學。由非是無學，若依第二門說體是無漏，不還人得得名為學，阿羅漢得得名無學。

Regarding the statement "Although a bodhisattva can give rise to supramundane dharmas, up to being similar to nirvāṇa": in general, when discussing the meaning of "trainee" (śaikṣa) and "non-trainee" (aśaikṣa), there are naturally three aspects. First, speaking in terms of the person: as when grief and suffering produced in the person of a trainee are also called trainee, and the faculty of suffering produced in the person of a non-trainee is called non-trainee. Second, distinguishing in terms of tainted and taintless: the taintless five aggregates produced by that trainee are collectively called trainee, and likewise for the non-trainee. Third, within the taintless: only when there is mental attention with practice and understanding to train is it called trainee; when training is fulfilled, it is called non-trainee. Now, because the concentration of cessation lacks mental attention with practice and understanding to train, it is not called trainee. Because it is not a non-trainee, if speaking according to the second approach, its essence is taintless: when attained by a non-returner, it is called trainee; when attained by an arhat, it is called non-trainee.