[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 3.82 # 俱舍論頌疏論本 3.82 俱舍論頌疏論本 3.82 - **Language:** Classical Chinese ### [3.82](https://indike.org/pramana/in.bauddha.taisho.1823.3.82) 釋曰：九得邊二果者，邊謂預流、阿羅漢果。居初後故，名之為邊。此邊二果九根證得，初預流果九根得者，謂意及捨、信等五根、未知當知、已知，為九。其預流果依未至定，故唯捨受，論云：「未知當知根在無間道，已知根在解脫道。此二相資，得最初果，如其次第，於離繫得，能為引因、依因性故。」解云：未知當知在無間道者，第十五心道類忍是也。已知根在解脫道者，第十六心道類智是也。其無間道為同類因，引離繫得，名為引因。其解脫道與離繫得俱時而生，持離繫得，名為依因。離繫得者，無為上得也。阿羅漢果九根得者，謂意根、信等五根、已知根、具知根，為八，喜、樂、捨中隨取其一，故成九也。以阿羅漢通九地證，其九地者未至中間，四本靜慮及三無色，除有頂也。若依未至中間，第四靜慮及三無色證者，唯捨受也；依初二禪，喜受證也；依第三禪，樂受證也。故於三受隨取其一。又論云：「已知根在無間道，具知根在解脫道，此二相資得最後果，如其次第於離繫得，能為引因依因性故。」解云：已知根在無間道者，金剛喻定是也。具知根在解脫道者，盡智是也。斷有頂惑第九無間道，名金剛喻定。第九解脫道，名為盡智。其無間道為同類因，引離繫得，名為引因。其解脫道為能作因，持離繫得，名為依因。 > Explanation: 'Nine attain the two extremes of the fruits': 'extremes' refers to the fruit of stream-entry and the fruit of arhatship. Because they occupy the beginning and the end, they are called 'extremes'. These two extreme fruits are realized by nine faculties. The initial fruit of stream-entry is attained by nine faculties: the mind, equanimity, the five faculties beginning with faith, the faculty of unknown that will be known, and the faculty of known—making nine. The fruit of stream-entry relies on the threshold concentration (anāgamya), hence there is only the sensation of equanimity. The treatise states: "The faculty of unknown that will be known is in the path of uninterrupted progress (ānantaryamārga); the faculty of known is in the path of liberation (vimuktimārga). These two assist each other to attain the first fruit, because in order, with respect to the possession of disjunction (visamyogaprāpti), they are capable of being the drawing cause (ākarṣakahetu) and the supporting cause (āśrayahetu)." The explanation says: 'the faculty of unknown that will be known is in the path of uninterrupted progress' refers to the fifteenth mental moment, which is the inductive forbearance regarding the phenomena of the path (mārgānvayajñānakṣānti). 'The faculty of known is in the path of liberation' refers to the sixteenth mental moment, which is the inductive cognition regarding the phenomena of the path (mārgānvayajñāna). The path of uninterrupted progress acts as a homogeneous cause (sabhāgahetu) and draws the possession of disjunction, hence it is called the drawing cause. The path of liberation arises simultaneously with the possession of disjunction and sustains the possession of disjunction, hence it is called the supporting cause. 'Possession of disjunction' is the possession pertaining to the unconditioned. That the fruit of arhatship is attained by nine faculties means: the mind faculty, the five faculties beginning with faith, the faculty of known, and the faculty of having fully known make eight, and taking any one among joy, pleasure, or equanimity makes nine. This is because arhatship can be realized relying on nine stages; these nine stages are the threshold concentration, the intermediate absorption, the four fundamental dhyānas, and the three formless absorptions, excluding the peak of existence (bhavāgra). If realized relying on the threshold, intermediate, fourth dhyāna, or the three formless states, there is only the sensation of equanimity; if relying on the first or second dhyāna, it is realized with the sensation of joy; if relying on the third dhyāna, it is realized with the sensation of pleasure. Therefore, one takes any one from among the three sensations. Furthermore, the treatise states: "The faculty of known is in the path of uninterrupted progress; the faculty of having fully known is in the path of liberation. These two assist each other to attain the final fruit, because in order, with respect to the possession of disjunction, they are capable of being the drawing cause and the supporting cause." The explanation says: 'the faculty of known is in the path of uninterrupted progress' refers to the adamantine concentration (vajropamasamādhi). 'The faculty of having fully known is in the path of liberation' refers to the cognition of exhaustion (kṣayajñāna). The ninth path of uninterrupted progress that severs the defilements of the peak of existence is called the adamantine concentration. The ninth path of liberation is called the cognition of exhaustion. The path of uninterrupted progress acts as a homogeneous cause and draws the possession of disjunction, hence it is called the drawing cause. The path of liberation acts as an efficient cause (kāraṇahetu) and sustains the possession of disjunction, hence it is called the supporting cause. > — English (machine translation) (machine translation) - [Previous: 3.81](https://indike.org/pramana/in.bauddha.taisho.1823.3.81) - [Next: 3.83](https://indike.org/pramana/in.bauddha.taisho.1823.3.83) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1823.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.3.82) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.3.82](https://indike.org/pramana/in.bauddha.taisho.1823.3.82) · Pramāṇa