成唯識論演祕 5.54

5.54

答：在學等身有所進向亦名學等，故六十六云：「云何學法？謂預流等有學補特伽羅，若出世有為法，若世間善法，是名學法，何以故？依止此法，於時時中精進修學戒等三學故。云何無學？謂阿羅漢諸漏已盡，若出世有為法，若世間善法，是名無學法，謂除先所說學、無學法，所餘預流乃至羅漢法，若墮一切異生所有諸法，當知是名非學非無學法。」又，《對法》第二云：求解脫者，所有善法是學義，於諸學處已得究竟者，所有善法是無學，謂諸異生所有三性法，及諸學者染污無記諸無學者諸無記法，及無為法，是非學非無學。《對法》通前言求解脫，《瑜伽》據勝說見道上，作論者意亦不相違。

Answer: Because they are in the person of a trainee and so forth and have an orientation toward advancement, they are also called trainee and so forth. Thus fascicle sixty-six states: 'What are trainee dharmas? They are, for stream-enterers and other pugdalas who are trainees, either supra-mundane conditioned dharmas or mundane wholesome dharmas; these are called trainee dharmas. Why? Because relying on these dharmas, they vigorously practice and train in the three trainings of morality and so forth from time to time. What are non-trainee dharmas? They are, for arhats whose contaminations are already exhausted, either supra-mundane conditioned dharmas or mundane wholesome dharmas; these are called non-trainee dharmas. Excluding the previously explained trainee and non-trainee dharmas, the remaining dharmas of stream-enterers up to arhats, and dharmas subsumed under all ordinary persons—one should know that these are called dharmas of neither trainee nor non-trainee.' Furthermore, the second fascicle of the Abhidharmasamuccaya-bhāṣya states: 'All wholesome dharmas of those seeking liberation are the meaning of the trainee. All wholesome dharmas of those who have attained the culmination among the trainings are the non-trainee. Dharmas of the three natures belonging to all ordinary persons, the defiled and avyākṛta [dharmas] of trainees, the avyākṛta dharmas of non-trainees, and unconditioned dharmas, are neither trainee nor non-trainee.' The Abhidharmasamuccaya-bhāṣya broadly refers previously to 'seeking liberation,' whereas the Yogācārabhūmi, based on the superior, speaks of what is on the path of seeing; the treatises' intentions do not contradict one another.