俱舍論疏 3.173

3.173

論「以無樂根至極堅牢故」，通也。如文可解。依《發智論》第十五云「幾根永斷、滅、起，得預流果？答：無根永斷，七根滅起，一滅不起，一起不滅，得預流果。」述曰：言永斷者，謂於諸根永斷繫縛，得離繫義。言起滅者，無間道滅，解脫道起。言滅不起者，無間道滅，解脫道不起。言起不滅者，無間道無故不滅，解脫道新起故言起也。得預流果時，無有一根得永離繫縛，故言無根永斷。言七根起滅者，謂信等五及意、捨也。無間道滅解脫道起，一滅不起者，謂未知根，第十五心滅後更不起。一起不滅者，謂知根，第十六心起，第十五心無，故不滅。「幾根永斷、滅、起，得一來果？答：若倍離欲染，入正性離生者，如證預流果說。若從預流果以世俗道證一來果，無根永斷，七根滅起，得一來果。」述曰：無根永斷者，同預流說。七根起滅者，亦同預流。「若從預流果以無漏道證一來果，無根永斷，八根起滅，得一來果。」述曰：八根起滅者，於七根上加已知根。俱無間道滅，解脫道起故。「幾根永斷、滅、起，得不還果？答：若已離欲染入正性離生，無根永斷，七根滅起，一滅不起，一起不滅，得不還果。」述曰：無根永斷者，見道第十五、六心中不滅根故。七根滅起者，若依未至、中間及第四靜慮，即是信等五及意、捨根。「若依初、二禪，即信等五及意、喜根。若依第三禪，除喜加樂。若從一來果以世俗道證不還果，不入靜慮，四根永斷。七根滅起，得不還果。」述曰：四根永斷者，謂憂、苦、女、男，離欲斷故。七根滅起，如預流說。「若入靜慮，四根永斷，六根滅起，一滅不起，一起不滅，得不還果。」述曰：六根滅起、謂信等五及喜意根。一滅不起，謂捨根。一起不滅，謂喜根。「若從一來果以無漏道證不還果，不入靜慮，四根永斷，八根滅起，得不還果。」述曰：八根滅起者，謂七根上加知根。「若入靜慮，四根永斷，七根滅起，一滅不起，一起不滅，得不還果。」述曰：七滅起者，謂信等五及意、知根。一滅不起者，捨根。一起不滅，謂喜根。「幾根永斷、滅、起，得阿羅漢果？答：若依未至證阿羅漢果，一根永斷，七根永斷滅起，一滅不起，一起不滅得阿羅漢果。如依未至，依靜慮中間、第四靜慮、三無色定亦爾。」述曰：一根永斷者，謂命根。七根永斷滅起者，信等五根及意、捨，一滅不起，知根。一起不滅，謂具知根。「若依初靜慮證阿羅漢果，二根永斷，六根永斷滅起，一根滅起，一滅不起，一起不滅得阿羅漢果。如依初靜慮，依第二、第三靜慮亦爾。」述曰：二根永斷者，謂命、捨根。六根永斷滅起，謂信等五及意根。一根起滅者，若初、二靜慮喜根，第三靜慮樂根。一滅不起，知根。一起不滅，謂具知根。

The treatise says: "Because there is no faculty of pleasure ... because it is extremely firm." This is the resolution. It can be understood according to the text. According to the Jñānaprasthāna, fascicle 15: "How many faculties are perpetually severed, ceased, and arisen in attaining the fruit of the stream-enterer? Answer: No faculty is perpetually severed; seven faculties cease and arise; one ceases and does not arise; one arises and does not cease, in attaining the fruit of the stream-enterer." Commentary: 'Perpetually severed' means perpetually severing bonds with respect to the faculties, attaining the meaning of disconnection (visaṃyoga). 'Ceased and arisen' means the uninterrupted path ceases and the path of liberation arises. 'Ceases and does not arise' means the uninterrupted path ceases and the path of liberation does not arise [with that faculty]. 'Arises and does not cease' means that since it is absent in the uninterrupted path, it does not cease, and since it newly arises in the path of liberation, it is called 'arising'. When attaining the fruit of the stream-enterer, not a single faculty attains perpetual disconnection from bonds; hence it says 'no faculty is perpetually severed.' 'Seven faculties ceasing and arising' refers to the five beginning with faith (śraddhā), the mind (manas), and equanimity (upekṣā). The uninterrupted path ceases and the path of liberation arises. 'One ceases and does not arise' refers to the faculty of unknown-I-shall-know (anājñātamājñāsyāmīndriya): after ceasing in the fifteenth mind-moment, it does not arise again. 'One arises and does not cease' refers to the faculty of knowing (ājñendriya): arising in the sixteenth mind-moment, it is absent in the fifteenth mind-moment, and therefore does not cease. [Question:] 'How many faculties are perpetually severed, ceased, and arisen in attaining the fruit of the once-returner? Answer: If one has already partially abandoned the defilements of desire and enters the determination of correctness (samyaktvaniyāma), it is as stated for realizing the fruit of the stream-enterer. If from the fruit of the stream-enterer one realizes the fruit of the once-returner by the worldly path, no faculty is perpetually severed, and seven faculties cease and arise, to attain the fruit of the once-returner.' Commentary: 'No faculty is perpetually severed' is the same as stated for the stream-enterer. 'Seven faculties ceasing and arising' is also the same as for the stream-enterer. [Question continued:] 'If from the fruit of the stream-enterer one realizes the fruit of the once-returner by the anāsrava path, no faculty is perpetually severed, and eight faculties cease and arise, to attain the fruit of the once-returner.' Commentary: 'Eight faculties ceasing and arising' means adding the faculty of knowing to the seven faculties, both ceasing in the uninterrupted path and arising in the path of liberation. [Question:] 'How many faculties are perpetually severed, ceased, and arisen in attaining the fruit of the non-returner? Answer: If having already abandoned the defilements of desire one enters the determination of correctness, no faculty is perpetually severed, seven faculties cease and arise, one ceases and does not arise, and one arises and does not cease, to attain the fruit of the non-returner.' Commentary: 'No faculty is perpetually severed' is because in the fifteenth and sixteenth moments of the path of vision, no faculty is severed. 'Seven faculties ceasing and arising' means: if relying on the threshold, intermediate, and fourth dhyāna, it is the five beginning with faith, the mind, and the equanimity faculty. If relying on the first and second dhyānas, it is the five beginning with faith, the mind, and the joy faculty. If relying on the third dhyāna, joy is removed and pleasure is added. [Question continued:] 'If from the fruit of the once-returner one realizes the fruit of the non-returner by the worldly path and does not enter dhyāna, four faculties are perpetually severed, and seven faculties cease and arise, to attain the fruit of the non-returner.' Commentary: 'Four faculties perpetually severed' refers to grief (daurmanasya), pain (duḥkha), female, and male [faculties], because they are severed by abandoning desire. 'Seven faculties ceasing and arising' is as explained for the stream-enterer. [Question continued:] 'If one enters dhyāna, four faculties are perpetually severed, six faculties cease and arise, one ceases and does not arise, and one arises and does not cease, to attain the fruit of the non-returner.' Commentary: 'Six faculties ceasing and arising' refers to the five beginning with faith, joy, and the mind faculty. 'One ceases and does not arise' refers to the equanimity faculty. 'One arises and does not cease' refers to the joy faculty. [Question continued:] 'If from the fruit of the once-returner one realizes the fruit of the non-returner by the anāsrava path and does not enter dhyāna, four faculties are perpetually severed, and eight faculties cease and arise, to attain the fruit of the non-returner.' Commentary: 'Eight faculties ceasing and arising' refers to adding the faculty of knowing to the seven faculties. [Question continued:] 'If one enters dhyāna, four faculties are perpetually severed, seven faculties cease and arise, one ceases and does not arise, and one arises and does not cease, to attain the fruit of the non-returner.' Commentary: 'Seven ceasing and arising' refers to the five beginning with faith, mind, and the faculty of knowing. 'One ceases and does not arise' is the equanimity faculty. 'One arises and does not cease' refers to the joy faculty. [Question:] 'How many faculties are perpetually severed, ceased, and arisen in attaining the fruit of the arhat? Answer: If relying on the threshold one realizes the fruit of the arhat, one faculty is perpetually severed, seven faculties are perpetually severed, cease, and arise, one ceases and does not arise, and one arises and does not cease, to attain the fruit of the arhat. As when relying on the threshold, so it is when relying on the intermediate dhyāna, the fourth dhyāna, and the three formless absorptions.' Commentary: 'One faculty perpetually severed' refers to the life faculty (jīvitendriya). 'Seven faculties perpetually severed, ceasing, and arising' refers to the five faculties beginning with faith, mind, and equanimity. 'One ceases and does not arise' is the faculty of knowing. 'One arises and does not cease' refers to the faculty of having known. [Question continued:] 'If relying on the first dhyāna one realizes the fruit of the arhat, two faculties are perpetually severed, six faculties are perpetually severed, cease, and arise, one faculty ceases and arises, one ceases and does not arise, and one arises and does not cease, to attain the fruit of the arhat. As when relying on the first dhyāna, so it is when relying on the second and third dhyānas.' Commentary: 'Two faculties perpetually severed' refers to the life and equanimity faculties. 'Six faculties perpetually severed, ceasing, and arising' refers to the five beginning with faith and the mind faculty. 'One faculty ceasing and arising' refers to the joy faculty in the first and second dhyānas, and the pleasure faculty in the third dhyāna. 'One ceases and does not arise' is the faculty of knowing. 'One arises and does not cease' refers to the faculty of having known.