大乘百法明門論開宗義決 1.154

1.154

皆學等三者。學等分別門。此三學義大小乘論雖皆具說。寬狹有異。且如小乘一切有宗。學人身中有為無漏總名有學。無學身中有為無漏皆名無學。一切有漏及諸無為總名非學非無學法。今大乘宗稍寬於彼。學人身中有為善法皆名有學。無學身中有為善法皆名無學。所餘善法皆名非學非無學法。今此所說十一善法當知亦然。隨在有學無學身中及餘身中而得名故。

Regarding "all are threefold, such as training": this is the section on distinguishing training and the like. Although these three meanings of training are explained in detail in both Mahāyāna and Hīnayāna treatises, they differ in breadth. For instance, in the Hīnayāna Sarvāstivāda school, conditioned, uncontaminated [dharmas] within the person of a trainee are collectively called "having training"; conditioned, uncontaminated [dharmas] within the person of an adept are all called "without training"; all contaminated [dharmas] and all unconditioned [dharmas] are collectively called dharmas of "neither training nor non-training." Now, the Mahāyāna school is somewhat broader than that: conditioned virtuous dharmas in the person of a trainee are all called "having training"; conditioned virtuous dharmas in the person of an adept are all called "without training"; and all other virtuous dharmas are called dharmas of "neither training nor non-training." The eleven virtuous dharmas explained here should also be understood in the same way, receiving their names according to whether they are within the person of a trainee, an adept, or other persons.