成唯識論了義燈 5.35

5.35

三學分別，《集論》第二、《雜集》第四俱說，從求解脫者等，身中所有有為善法，名學無學，即簡不為求解脫者，雖有善法，不名學無學法。《瑜伽》六十六云：謂預流等補特伽羅出世有為法。若世間善法，是名為學。《瑜伽》第十說預流等，皆有一分十二有支，是非學非無學者，據未趣求解脫之時所造善業。非學無學，若資糧、加行為有支者，可是學法故說一分。不爾應言所有有支皆非學法，何云一分？言資糧等非有支者，據無漏者說。又解或雖有漏，厭背有故，非有支攝。言一分者，據預流七返有，及一來等有，名為一分非學無學，餘如理思。

Distinction among the three trainings (śikṣā): the second fascicle of the Abhidharmasamuccaya and the fourth fascicle of the Samuccayavyākhyā both state that from those seeking liberation onward, all conditioned wholesome dharmas in the person are called those of the trainee (śaikṣa) and the non-trainee (aśaikṣa); this excludes those who do not seek liberation: although they have wholesome dharmas, they are not called dharmas of the trainee or non-trainee. The Yogācārabhūmi, Fascicle Sixty-Six, says: they refer to the supramundane conditioned dharmas of individuals such as stream-enterers (srotāpanna). As for mundane wholesome dharmas, they are termed [dharmas of] the trainee. The Yogācārabhūmi, Fascicle Ten, states that stream-enterers and others all possess a portion of the twelve links of existence (bhavāṅga) that are neither trainee nor non-trainee; this is based on the wholesome karma created at a time when they were not yet pursuing liberation, which is neither trainee nor non-trainee. If the equipment (saṃbhāra) and preparatory (prayoga) stages are regarded as links of existence, they can be dharmas of the trainee, hence it says "a portion." Otherwise, it should say that all links of existence are not dharmas of the trainee; why would it say "a portion"? Stating that the equipment stage and so forth are not links of existence is spoken with reference to those that are undefiled. Another explanation is that although they are defiled, because of turning away from and repulsing existence, they are not subsumed under links of existence. The statement "a portion" is based on the sevenfold rebirth of the stream-enterer and the rebirths of the once-returner (sakṛdāgāmin) and so on, which are called a portion that is neither trainee nor non-trainee. The rest should be pondered in accordance with principle.