俱舍論記 3.127

3.127

「若不還果至此俱有故」者，釋不還果。總說雖同一來七、八、九證，而有差別。謂此全離欲貪超越證者，雖九數同，然受有異。若依未至、中間及第四定，用捨根證；若依初定、二定，用喜根證；若依第三定，用樂根證，故言可隨取一。前一來果超越，依未至定唯一捨根，此即超越用受差別。又次第證不還果者，若於第九解脫道中不入根本地，依世間道，由七根得，謂意、捨、信等五。若入根本地，依世間道，由八根得，加喜受，彼無間道捨受，解脫道喜受，此二受相資得第三果。於離繫得，引、依二因如前說。引、依雖同，非無差別。超越證者，如預流說。若次第證者，以世間道證者，若望有漏離繫得為同類因，若望無漏離繫得為能作因；若以出世道證者，望無漏離繫得為同類因，若望有漏離繫得為能作因。若依因，望離繫得皆為能作因也。若依第九解脫中，不入根本，依出世道，由八根得，意、捨、信等五根及已知根。若入根本地，依出世道，由九根得，八根如前，已知第九，無間、解脫道此已知根俱有故，或此二道俱有已知。應知不還有一種七、二種八、二種九，故與一來義有差別。若據頌文，七、八、九中二，總有二種七、三種八、三種九，以數同故。又《婆沙》一百四十八云「問：離欲界染第九解脫道，誰即入靜慮？誰不入耶？答：有說欣多者入，厭多者不入。有說為求靜慮而離染者入，為求解脫而離染者不入。有說利根者入，鈍根者不入。」廣如彼釋。問：如超越人證不還果，依未至定，何不無間道捨受相應，解脫道入根本定喜受相應，得不還果？解云：修道容預得異受續起，見道迅疾初出不得異受續起。又解：若次第人先未得根本定，欣求心強，有能入根本。超越人先得根本，欣求心劣，故不能入。

"As for the non-returner fruit ... because of co-existing with this": this explains the fruit of the non-returner. Although in general it is spoken of as realized through seven, eight, or nine like the once-returner, there are differences. That is, for one who transcends and realizes it having completely detached from desire, although the number nine is the same, the feeling differs: if relying on the threshold, the intermediate, or the fourth dhyāna, it is realized using the faculty of equanimity; if relying on the first or second dhyāna, it is realized using the faculty of joy; if relying on the third dhyāna, it is realized using the faculty of pleasure; hence it says "one may take any one as appropriate." Previously, the transcendent once-returner relied on the threshold dhyāna with the faculty of equanimity alone; this is the difference in feelings used by the transcendent. Furthermore, for one who realizes the fruit of non-returning in gradual order: if in the ninth path of liberation one does not enter the fundamental stage, relying on the mundane path, it is obtained through seven faculties, namely mind, equanimity, and the five of faith and the rest. If entering the fundamental stage, relying on the mundane path, it is obtained through eight faculties, adding the feeling of joy; the equanimity feeling of the uninterrupted path and the joy feeling of the path of liberation, these two feelings mutually assisting each other, obtain the third fruit. With respect to the acquisition of disjunction, the two causes, inducing and foundational, are as explained before. Although inducing and foundational are the same, they are not without difference. For the transcendent realizer, it is as explained for the stream-enterer. If realizing in gradual order: for one who realizes by the mundane path, with respect to the conditioned acquisition of disjunction it is a cause of the same kind, and with respect to the unconditioned acquisition of disjunction it is an efficient cause; for one who realizes by the supramundane path, with respect to the unconditioned acquisition of disjunction it is a cause of the same kind, and with respect to the conditioned acquisition of disjunction it is an efficient cause. As for the foundational cause, with respect to the acquisition of disjunction, it is in all cases an efficient cause. If, in the ninth liberation, one does not enter the fundamental stage, relying on the supramundane path, it is obtained through eight faculties: mind, equanimity, the five faculties of faith and the rest, and the faculty of known [truths]. If entering the fundamental stage, relying on the supramundane path, it is obtained through nine faculties: the eight faculties as before, with known [truths] as the ninth, because this faculty of known [truths] co-exists in both the uninterrupted path and the path of liberation, or because both paths possess known [truths]. One should know that for the non-returner there is one kind of seven, two kinds of eight, and two kinds of nine; therefore, its meaning differs from the once-returner. If based on the verse's statement, "among seven, eight, and nine, the middle two," altogether there are two kinds of seven, three kinds of eight, and three kinds of nine, because the numbers are the same. Moreover, the *Mahāvibhāṣā*, fascicle 148, says: "Question: In the ninth path of liberation that detaches from the defilements of the desire realm, who enters dhyāna immediately, and who does not enter? Answer: Some say those with much aspiration enter, while those with much revulsion do not enter. Some say those who detach from defilement in order to seek dhyāna enter, while those who detach from defilement in order to seek liberation do not enter. Some say those of sharp faculties enter, while those of dull faculties do not enter." This is explained at length there. Question: For a transcendent person realizing the fruit of non-returning relying on the threshold dhyāna, why can they not have the uninterrupted path associated with the feeling of equanimity, and the path of liberation entering the fundamental dhyāna associated with the feeling of joy, thus obtaining the fruit of non-returning? Explanation: In the path of cultivation (bhāvanā-mārga), there is leisure to allow different feelings to arise in succession; in the path of seeing (darśana-mārga), it is swift, and upon first emerging, different feelings cannot arise in succession. Another explanation: A person of gradual order has not previously attained the fundamental dhyāna, so their aspiring mind is strong and they are able to enter the fundamental; a transcendent person has previously attained the fundamental, so their aspiring mind is weak, and therefore they cannot enter.