瑜伽師地論略纂 4.151

4.151

二十六、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。《緣起經》下卷云：外法異生，四種無明為緣，生福、非福及不動行。內法異生若放逸者，彼除一種不共無明，所餘無明引發放逸為緣生行。內法異生若不放逸勤修學者，及聖有學，三種無明引發忘念為非福緣，然此不能招三惡趣，故此非福我不說為無明緣行。意顯不放逸異生及聖非福唯招人天別異熟果，不招惡趣總異熟果，既非行支，故不說此非福以無明支為緣。彼經又說：不共無明，內法異生雖不放逸而修學者，亦未能斷，諸聖有學，應知永斷。　又不放逸內法異生若造福行及不動行，彼是正法如理作意相應善心之所引發，解脫為依，迴向解脫而引發故。雖於善趣感殊勝生，而非無明起增上緣，然能作彼斷增上緣。此顯異生見道已前，雖由三無明及不共種發福、不動，感人天趣總異熟果，不與無明為起勝緣，究竟滅故。非由三無明等親所引發，由彼種在，或遠能發故；亦不遮無明緣福、不動行，但遮彼非福以無明為緣。故彼經但說諸聖有學不共無明已永斷故，不造新業；不說異生不共無明已不起故，不造新業。其善法欲，後異生身善有漏支墮流轉故，既非是學，故能感生，緣起支攝。

Twenty-six, on "all are only neither-trainee-nor-non-trainee" and so forth: This is because one becomes a trainee (śaikṣa) only after entering the noble state, whereas all ordinary beings in their stages are non-trainees. Therefore, the preceding ninth fascicle says: As for the actions of trainees, they refer to all wholesome karmas in the continuum of trainees, whether they are ordinary beings or non-ordinary beings. The fourth fascicle of the Abhidharma[-samuccaya] states: All wholesome dharmas of those seeking liberation have the meaning of being a trainee. Here, it is based on the realization of superior training, so there is no contradiction. The Vijñaptimātratā[-siddhi] states: The wholesome contaminated karmas produced by noble beings, because they take clarity (vidyā) as a condition and run contrary to the constituents of existence, are not subsumed under the constituents of existence (bhavāṅga). From this it should be understood that noble beings definitely do not create karma that induces future existence, because they are not deluded about, nor do they seek, future painful fruits. When they cultivate the dhyānas in a mixed manner to sustain inferior previous karma and take birth in the Śuddhāvāsa and so forth, there is no violation of principle. This shows that the aids to liberation (mokṣabhāgīya) and aids to penetration (nirvedhabhāgīya) of ordinary beings, which are capable of inducing and leading to fruits, are all subsumed under the constituents of existence. The lower fascicle of the Pratītyasamutpāda-sūtra states: With external ordinary beings, the four kinds of ignorance serve as conditions to generate meritorious, non-meritorious, and immovable formations. With internal ordinary beings who are negligent, omitting the single kind of unique ignorance (āveṇikī avidyā), the remaining kinds of ignorance induce negligence to serve as conditions generating formations. With internal ordinary beings who are non-negligent and diligently cultivate training, as well as noble trainees, the three kinds of ignorance induce lapses of mindfulness to serve as conditions for non-meritorious [deeds]; however, these cannot bring about the three miserable destinies, and therefore these non-meritorious [deeds] are not spoken of by Me as formations conditioned by ignorance. The intention is to show that the non-meritorious deeds of non-negligent ordinary beings and noble beings only bring about distinctive retributive fruits (vipāka) among humans and gods, not the overall retributive fruit of miserable destinies. Since they are not the constituent of formations, these non-meritorious deeds are not said to have the constituent of ignorance as their condition. That sūtra also states: As for unique ignorance, although internal ordinary beings are non-negligent and cultivate training, they are still unable to abandon it; but it should be known that all noble trainees have abandoned it permanently. Furthermore, if non-negligent internal ordinary beings create meritorious formations and immovable formations, those are induced by a wholesome mind associated with proper attention (yoniśomanaskāra) to the True Dharma, being induced by taking liberation as their basis and dedicating [their practice] toward liberation. Although they induce superior rebirth in good destinies, they do not serve as sovereign conditions (adhipatipratyaya) for the arising of ignorance; rather, they can serve as sovereign conditions for abandoning it. This demonstrates that prior to the path of seeing, although ordinary beings initiate meritorious and immovable [formations] through the three ignorances and unique seeds to induce the overall retributive fruit of human and heavenly destinies, they do not serve as superior conditions for the arising of ignorance, because [such ignorance] is ultimately eradicated. It is not that they are directly induced by the three ignorances, but rather that their seeds exist, or can remotely initiate them; nor is it precluded that ignorance conditions meritorious and immovable formations—it merely precludes their non-meritorious deeds from taking ignorance as their condition. Therefore, that sūtra only states that because all noble trainees have permanently abandoned unique ignorance, they do not create new karma; it does not say that because ordinary beings no longer give rise to unique ignorance, they do not create new karma. As for their desire for wholesome dharmas, since subsequent wholesome contaminated constituents of the body of an ordinary being fall into transmigration and are not training, they are capable of inducing rebirth and are subsumed under the constituents of dependent origination.