俱舍論頌疏論本 25.25

25.25

釋曰：初三句答初問，第四句無漏兩字答第二問，依人三已下答第三問。練根無學位九無間解脫久習故者，此明練根於無學位退法等五，轉一一性各九無間、九解脫道，猶如初得阿羅漢果，以九無間、九解脫道也。彼鈍根性由久串習故，須九無間、九解脫，學無學道所成堅故，名為久習。學一者，有學位中轉一性，各一無間、一解脫道，非久習故，猶如初得預流果，以一無間（道類忍也）、一解脫道（道類智也）。

Explanation: The first three lines answer the first question; the two words 'untainted' in the fourth line answer the second question; from 'they rely on the three [continents] of humans' downward answers the third question. 'Refining faculties in the stage of aśaikṣa has nine uninterrupted [paths] and [nine paths of] liberation, due to long habituation' means: this explains that when refining faculties in the stage of aśaikṣa among the five types such as the fall-liable, in transforming each individual nature there are nine uninterrupted paths and nine paths of liberation for each, just like when first attaining the fruition of an arhat through nine uninterrupted paths and nine paths of liberation. Because those dull-natured faculties have been habituated for a long time, nine uninterrupted paths and nine paths of liberation are required; because what has been established through the paths of the śaikṣa and aśaikṣa is firm, it is called 'long habituation'. 'The śaikṣa has one' means: in the stage of the śaikṣa, when transforming a single nature, there is one uninterrupted path and one path of liberation for each, because there is no long habituation, just as when first attaining the fruition of a stream-enterer through one uninterrupted path (the acquiescence in the dharma-class of the path) and one path of liberation (the knowledge of the dharma-class of the path).