瑜伽論記 3.249

3.249

二十九、三學行，一切皆唯非學、非無學等者，此以入聖後方成學，諸異生位皆非學故，前第九卷學業者，謂若異生若非異生學相續中所有善業，對法第四說：求解脫者所有善法是有學義，此中依證勝學亦不相違。唯識云：聖者所起有漏善業明為緣故違有支故非有支攝，由此應知聖必不造感後有業，於後苦果不迷求故，雜修靜慮資下故業生淨居等，於理無違，即顯異生順解脫分順決擇分能感引果皆有支攝。

Regarding 'Twenty-ninth, conduct of the three trainings: all are exclusively neither of the trainee nor of the non-trainee, and so on,' this is because one only becomes a trainee after entering sainthood; all states of ordinary persons are not trainees. As for the 'karma of trainees' in the preceding ninth fascicle, it refers to all wholesome karma in the mental continuum of a trainee, whether an ordinary person or a non-ordinary person. The fourth fascicle of the Abhidharma[-samuccaya] states: All wholesome dharmas of one seeking liberation have the meaning of being a trainee; here, relying on realization of the superior training, there is also no contradiction. The Vijñaptimātratāsiddhi says: The wholesome karma with outflows initiated by noble ones, having clarity as its condition and opposing the branches of existence, is not subsumed under the branches of existence. From this one should know that a noble one definitely does not create karma that brings about future existence, because they are not deluded into seeking future painful fruits; mixed cultivation of dhyāna aiding former inferior karma to be born in the Śuddhāvāsa and so forth does not contradict principle. This reveals that the aids to liberation and aids to penetration of ordinary persons that can bring about and project fruits are all subsumed under the branches of existence.