俱舍論記 3.122

3.122

「初預流果至依因性故」者，初果及向，未至地攝，故唯有捨。若據未知根，在無間道能斷惑邊，望離繫得能為引因性故。引因謂同類因，能引彼離繫得起，為等流、士用果。若據已知根，在解脫道，望離繫得能為依因性故。依因謂能作因，依者持也，同時能持離繫得故，名曰依因。由無間道能引得起，於無為沙門果說能證得；由解脫道與得為依，於無為沙門果說正證得。故二相資，證得初果。此中言得，得證故名得，故通二道。若據得捨名得，即唯無間道名為得也。又解：此中得名亦通成就，無間道得故名得，解脫道成就故名得。應知此中問能證得何沙門果，故今且以離繫得答。理實果體亦通有為解脫道也，彼非名證，故此不明。此論但據從向得果唯論初得，故說九根，不據轉根。若據轉根，由八根得，除未知根。故《正理》有一解云「成已知根，亦同類因能得預流果，謂轉根時，如阿羅漢，就容有說亦無有過（已上論文）。」

"The initial fruit of stream-entry ... because of being the foundational cause": the first fruit and its path of approach (mārga) are subsumed under the threshold stage (anāgamya), so there is only equanimity. If considered in terms of the faculty of unknown [truths] (anājñātamājñāsyāmīndriya), on the side of abandoning defilements in the uninterrupted path (ānantarya-mārga), with respect to the acquisition of disjunction (visaṃyoga-prāpti), it serves as an inducing cause (niryāpaka-hetu). The inducing cause means the cause of the same kind (sabhāga-hetu), which can induce that acquisition of disjunction to arise as a fruit of outflow (niṣyanda-phala) or virile fruit (puruṣakāra-phala). If considered in terms of the faculty of known [truths] (ājñendriya), in the path of liberation (vimukti-mārga), with respect to the acquisition of disjunction, it serves as a foundational cause (āśraya-hetu). The foundational cause means the efficient cause (kāraṇa-hetu); "foundational" means supporting, because simultaneously it can support the acquisition of disjunction, and thus is called foundational cause. Because the uninterrupted path can induce the acquisition to arise, with respect to the unconditioned fruit of asceticism, it is said to be able to realize and acquire it; because the path of liberation serves as the foundation for the acquisition, with respect to the unconditioned fruit of asceticism, it is said to definitively realize and acquire it. Thus, the two mutually assist each other to realize and acquire the first fruit. The word "acquisition" here means acquisition through realization, and so it applies to both paths. If it were considered as acquisition in contrast to abandoning, then only the uninterrupted path would be called acquisition. Another explanation: The term "acquisition" here also includes possession (samanvāgama): because it is acquired in the uninterrupted path, it is called acquisition; because it is possessed in the path of liberation, it is called acquisition. One should know that here, the question is what fruit of asceticism can be realized and acquired, and therefore it is provisionally answered in terms of the acquisition of disjunction. In truth, the fruit itself also encompasses the conditioned path of liberation, but that is not called realization, so it is not clarified here. This treatise only considers obtaining the fruit from the path of approach in terms of initial acquisition, and therefore speaks of nine faculties, not considering the transformation of faculties (indriya-saṃcāra). If considered in terms of the transformation of faculties, it is obtained through eight faculties, excluding the faculty of unknown [truths]. Thus, the *Nyāyānusāra* has an explanation stating: "Possessing the faculty of known [truths] can also, as a cause of the same kind, obtain the fruit of stream-entry, namely at the time of the transformation of faculties, just as with an arhat; speaking according to what is possible, there is no fault (thus far the text of the treatise)."