瑜伽論記 6.467

6.467

顯揚第三則二十九，增隨信行及隨法行，彼二十九人即此所明二十八中除前九人餘後十九人中攝。若依薩婆多二十七種，取捨稍異。如順正理六十五說：福田有二：一者、有學；二者、無學。有學十八，謂四向三果即為七，及隨信隨法信解見至家家一間中生有行無行上流是名十八，無學有九，謂退法思法護法安住堪達不動不退慧及俱脫是名為九，有學無學合成二十七，依末經部成實論師，此賢聖亦有差別。

Fascicle three of the Prakaraṇāryavācā then gives twenty-nine, adding the follower by faith and the follower by the Dharma. Those twenty-nine persons are subsumed among the remaining nineteen persons after excluding the first nine persons from the twenty-eight explained here. If relying on the Sarvāstivāda's twenty-seven kinds, the selections and omissions differ slightly. As the Nyāyānusāra, fascicle sixty-five, says: There are two fields of merit: first, those in training (śaikṣa); second, those beyond training (aśaikṣa). There are eighteen in training: the four candidates and three fruits constitute seven; together with the follower by faith, follower by the Dharma, liberated by faith, attained by vision, kulaṃkula, ekavīcika, intermediate, upon rebirth, with exertion, without exertion, and upward-flowing, these are called the eighteen. Those beyond training are nine: namely, liable to fall back, liable to think, protecting, abiding, capable of advancing, unshakable, non-falling back, liberated by wisdom, and doubly liberated—these are called the nine. Those in training and beyond training together form twenty-seven. According to the later Sautrāntikas and the masters of the Tattvasiddhi-śāstra, there are also differences among these noble beings.