俱舍論記 3.129

3.129

「實得第四至定由九根」者，通難。實得第四唯用九根，我據此說。本論據數退，容有三受別而得，故說十一。然無一時三受俱起得第四果，是故今說定由九根。各據一義，兩論無違。應知此據從向得果，唯論初得，故說九根三受隨一，不據轉根。若據轉根，應說八根三受隨一。問：如依未至定取無學果，何不容有無間道捨受相應，解脫道入根本地喜受相應，此二相資得第四果。何不如彼不還果耶？解云：解脫道是盡智，盡智是息求，故不能入。又解：次第不還未得本定，欣樂能入。將證無學已得根本，情不欣樂故不能入。

"In actual attainment, the fourth [fruit]... is definitely [attained] by nine faculties": this resolves the objection. In actual attainment, the fourth [fruit] is attained using only nine faculties; it is based on this that I speak. The root treatise (*Jñānaprasthāna*) speaks on the basis of falling away repeatedly, wherein it is possible to attain it through different ones among the three sensations, and therefore it speaks of eleven. However, at no single moment do the three sensations arise together to attain the fourth fruit; therefore, it is now said that it is definitely attained by nine faculties. Each is based on one perspective, and the two treatises do not contradict each other. One should know that this is based on attaining the fruit from the path of progress (mārga-pratipannaka) and discusses only the initial attainment; thus it speaks of nine faculties, with any one of the three sensations, and is not based on transforming the faculties (indriya-saṃcāra). If it were based on transforming the faculties, it should speak of eight faculties, with any one of the three sensations. Question: If one takes the fruit of the non-learner based on the preparatory concentration (anāgamya-dhyāna), why could it not be possible for the uninterrupted path (ānantarya-mārga) to be associated with the sensation of equanimity and the path of liberation (vimukti-mārga) to enter the fundamental stage associated with the sensation of joy, these two supporting each other to attain the fourth fruit? Why is it not like the fruit of the non-returner? Explanation: The path of liberation is the knowledge of exhaustion (kṣaya-jñāna), and the knowledge of exhaustion is the cessation of seeking; therefore one cannot enter [the fundamental stage]. Another explanation: The gradual non-returner has not yet attained the fundamental concentration and enters it out of joy and aspiration. One who is about to realize the fruit of the non-learner has already attained the fundamental [concentration], and since the mind does not joyfully aspire to it, one cannot enter.