俱舍論頌疏論本 3.27

3.27

言還滅者，生死止息名為還滅，取涅槃得為還滅體。還滅位中，同前四義，立後八根：一、還滅所依，謂信等五根，一切善法生之本故。二、還滅生，由未知當知根，正定聚中此初生故。三、還滅得住，由已知根，令涅槃得相續起故。四、還滅得受用，由具知根，受用現法樂住故。又論結云：「根量由此，無減無增，即由此緣，經立次第（由此者，此流轉、還滅也。二十二根更不可增減）。」

As for "cessation" (vyāvṛtti): the quieting and cessation of birth-and-death is called cessation, and taking the attainment (prāpti) of nirvāṇa as the essence of cessation. In the state of cessation, corresponding to the previous four meanings, the last eight faculties are established: First, the basis of cessation, which refers to the five faculties of faith and so forth, because they are the root for the arising of all wholesome dharmas. Second, the arising of cessation: through the faculty of one who will come to know what is not yet known (anājñātamājñāsyāmīndriya), because in the group of right determination (samyaktvaniyāmarāśi) this arises first. Third, the stable maintenance of the attainment of cessation: through the faculty of one who has come to know (ājñendriya), because it causes the attainment of nirvāṇa to arise in continuous succession. Fourth, the enjoyment of the attainment of cessation: through the faculty of one who possesses complete knowledge (ājñātāvīndriya), because it enjoys dwelling in happiness in the present life (dṛṣṭadharmasukhavihāra). Furthermore, the treatise concludes by stating: "Due to this, the quantity of faculties is neither decreased nor increased; and it is due to this reason that their sequence is established in the sūtras (meaning: 'due to this' refers to this transmigration and cessation. The twenty-two faculties can neither be increased nor decreased)."