俱舍論疏 3.176

3.176

言「命意捨中至所餘根」者，此明三根定成。此三於一切處、時、位等皆定成也。一切眾生必有命故；及通大地故；定有於受，五受之中捨遍一切故。言「除此三根至或不成就」，已下釋餘根不定，先總、後別。此總釋也。言「此中眼耳鼻舌四根」，已下別釋也。總有十九根不定類同即合釋也，眼等四根類同故合釋。有二處不成：一生無色界、二未得已失。身根唯一處不成，謂生無色界。男、女二根二處不成，謂上二界及未得、已失。喜、樂根一處定不成就，謂異生生三定已上。言異生者，簡於聖人。聖人生上，成下無漏喜、樂根故。苦根一處定不成就，謂生上二界。憂根一種不定不成，謂一切離欲貪者。此二根唯有漏，故不簡凡、聖。餘文可解。言「於非遮位至皆定成就」者，一切處非遮者，即是前三命、意、捨根。

The words "Among life, mind, and equanimity ... the remaining faculties" clarify that three faculties are definitely possessed. These three are definitely possessed in all places, times, states, etc. All sentient beings necessarily have life; and [mind] is common to the universal factors (mahābhūmika); and there is definitely sensation, and among the five sensations, equanimity is pervasive throughout all. The words "Except for these three faculties ... or not possessed" from here down explain that the remaining faculties are indefinite, first generally and then specifically. This is the general explanation. The words "Herein, the four faculties of eye, ear, nose, and tongue" from here down are the specific explanation. In total, nineteen faculties are indefinite; those of similar category are explained together, so the four faculties of eye, etc., being of similar category, are explained together. There are two conditions in which they are not possessed: first, being born in the formless realm; second, not yet attained or already lost. The body faculty is not possessed in only one condition, namely being born in the formless realm. The female and male faculties are not possessed in two conditions, namely the upper two realms and [when] not yet attained or already lost. The joy and pleasure faculties are definitely not possessed in one condition, namely ordinary beings (pṛthagjana) born in the third dhyāna or above. The word "ordinary beings" excludes noble ones (ārya), because noble ones born above still possess the lower anāsrava joy and pleasure faculties. The pain faculty is definitely not possessed in one condition, namely being born in the upper two realms. The grief faculty has one condition of being indefinitely not possessed, namely all those who have abandoned the desire and lust. These two faculties are exclusively with outflows (sāsrava), so they do not differentiate ordinary beings from noble ones. The remaining text can be understood. The words "in states where they are not precluded ... are all definitely possessed" refer to what is not precluded everywhere, namely the preceding three: life, mind, and equanimity faculties.