大乘義章 2.58

2.58

第七約就學等分異。數滅非學亦非無學，數滅非心，是故非學亦非無學。彼得是學，亦是無學，亦得名為非學非無學。得雖非心，從法說之。在因之得，從因說學；在果之得，從果得說無學。得彼等智，數滅無為，名為非學非無學矣。非數緣滅，非學無學，得亦如是。無常之滅，是學無學及與非學非無學矣，得亦如是，就學因說名之為學，就無學說名為無學，就有漏說名為非學非無學矣。

Seventh, distinguishing differences in terms of trainee (śaikṣa) and so forth. Cessation through deliberation is neither trainee nor non-trainee: cessation through deliberation is not mind, and is therefore neither trainee nor non-trainee. Its attainment is trainee, non-trainee, and may also be termed neither trainee nor non-trainee. Although attainment is not mind, it is spoken of in accord with the dharma. Attainment in the cause is spoken of as trainee in accord with the cause; attainment in the fruit is spoken of as non-trainee in accord with the fruit. Attaining the unconditioned of cessation through deliberation of conventional knowledge is termed neither trainee nor non-trainee. Cessation through non-deliberation of conditions is neither trainee nor non-trainee, and its attainment is likewise. Impermanent cessation is trainee, non-trainee, and neither trainee nor non-trainee, and its attainment is likewise: spoken of with respect to the cause of a trainee, it is termed trainee; spoken of with respect to the non-trainee, it is termed non-trainee; spoken of with respect to the tainted, it is termed neither trainee nor non-trainee.