大乘義章 8.79

8.79

次就學等分別諸界。法有三種：一是學法，謂三乘人無漏之因；二無學法，謂三乘人無漏之果；三者非學及非無學，謂餘一切有漏諸法及三無為。學等如是。小乘法中，意根、意識及與法界，義通三種。無漏之因及學等見，說之為學。學人汎爾遊觀無漏不斷結者，名學等見。無漏極果及彼無學等見智者，說為無學。何者是其無漏極果？所謂盡智及無生智。何者是其無學等見？謂無學人遊觀無漏。自餘意根、意識、法界，說為非學及非無學。餘十五界，一向非學及非無學。大乘所辨，凡夫二乘十八界法與小乘同。諸佛菩薩十八界法，皆通三種。一切菩薩實報境界根塵及識，悉名為學。如《地持》說：種性菩薩六入殊勝，無始法爾，及從先來修善所得，如是一切，是學六根。依此生心，是學六識。實報所得淨土境界，及依三昧所現境界，是學六塵。一切如來實報境界，根塵及識是其無學，餘者非學及非無學（此八門竟）。

Next, discriminating the dhātus in terms of śaikṣa and the like. Dharmas are of three kinds: first, śaikṣa dharmas, which are the anāsrava causes of persons of the three vehicles; second, aśaikṣa dharmas, which are the anāsrava fruits of persons of the three vehicles; third, neither śaikṣa nor aśaikṣa, which are all the remaining sāsrava dharmas and the three unconditioned [dharmas]. Such are śaikṣa and the like. In Hīnayāna, the mental faculty, mental consciousness, and dharmadhātu in principle span all three kinds. The anāsrava cause and the śaikṣa equal view are called śaikṣa. When a śaikṣa casually engages in anāsrava contemplation without severing fetters, it is called the śaikṣa equal view. The ultimate fruit of anāsrava and the view and knowledge of an aśaikṣa equal [to that] are called aśaikṣa. What is the ultimate fruit of anāsrava? It refers to the knowledge of destruction (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna). What is the aśaikṣa equal view? It refers to an aśaikṣa's casual anāsrava contemplation. The remaining mental faculty, mental consciousness, and dharmadhātu are called neither śaikṣa nor aśaikṣa. The other fifteen dhātus are exclusively neither śaikṣa nor aśaikṣa. As analyzed in Mahāyāna, the eighteen dhātus of ordinary beings and persons of the two vehicles are the same as in Hīnayāna. The eighteen dhātus of buddhas and bodhisattvas all span the three kinds. The faculties, objects, and consciousnesses that constitute the realm of true retribution for all bodhisattvas are entirely called śaikṣa. As the *Bodhisattvabhūmi* (*Dichi*) states: The six sense bases of a gotra bodhisattva are superior, naturally so from beginninglessness, as well as obtained from formerly cultivating goodness; all such are the śaikṣa six faculties. Minds produced relying on these are the śaikṣa six consciousnesses. The realm of the pure land obtained as true retribution, and the realms manifested relying on samādhi, are the śaikṣa six objects. The faculties, objects, and consciousnesses that constitute the realm of true retribution for all Tathāgatas are aśaikṣa, and the rest are neither śaikṣa nor aśaikṣa (here ends this eighth section).