俱舍論頌疏論本 3.83

3.83

七八九中二者，謂中間二果，即一來、不還果也。此中二果，或七根、或八根、或九根證得。且一來果七根得者，謂世間道依次第證，由七根得，謂意及捨、信等五根。唯依未至證一來果，故唯取捨，不通餘受。依出世道，由八根得，七根如前，加已知根為八。若一來果倍離欲貪超越證者，如預流果由九根證得，先凡夫位斷六品貪，名倍離欲。今入見道，至道類智，超越預流，直證第二，名超越證。上來明者是一來果七、八、九得，宜善知之。其不還果七根得者，用世間道依次第證，由七根得，謂意及捨、信等五根。八根得者，有二種八：且初八者，依出世道，七根如上，加已知為八；第二八者，用世間道，依次第證，謂意、喜、捨、信等五根。故論云：「又次第證不還果者，若於第九解脫道中入根本地，依世間道，由八根得。彼無間道捨受相應，解脫道中復有喜受，此二相資，得第三果，於離繫得，二因如前。」解云：若超越證者，必無依未至定，從第九解脫道中得入根本，以超越者先得根本，更不願求，故不入也。次第證者，未曾得根本故，於未至定第九解脫，若願入者，得入根本也。無間道中捨受者，未至地中捨也。解脫道中喜受者，初禪根本喜也。由無間道斷下地惑，欣上地故，解脫道中得入根本也。九根得者，有二種九：且初九得者，謂超越證故，論云：「全離欲貪超越證者，由九根得，如前超越得一來果（先凡夫位斷九品惑，名全離欲。今入見道，至道類智，超前二果，直證第三，名超越證）。總說雖然，而有差別，謂此依地有差別故，樂、喜、捨中可隨取一。前果超越，唯一捨根（已上論文）。」解云：總說雖然者，謂總說九數同一來也。而有差別者，根中受名即有差別，不同一來也。謂此依地有差別故者，釋上差別名也。謂此不還果依六地證故，地有差別。若依未至中間第四禪證，唯用捨受。依初二禪，用喜受證。依第三禪，用樂受證。故於三受可隨取一，即是根名有差別也。第二九者，依次第證不還果者，用出世間道，若於第九解脫道中入根本地，由九根得，謂意、喜、捨、信等五根、已知根也。彼無間道捨受相應，解脫道中復有喜受，故有二受，出世間道故，加已知根。故論云：「依出世道，由九根得，八根如前，加已知根。第九無間解脫，此俱有故（八根如前者，同前依世間道中八根數，加已知為九也。無間解脫此俱有故者，此已知根在無間、解脫二道俱有故，須加之也）。」據上所明，頌言七八九者，應知有二種七，謂一來、不還各一七也。有三種八，謂一來果中有一種八，不還果中有二種八也。有三種九，一來中一九，不還中二九也。

"Seven, eight, or nine for the middle two" refers to the two intermediate fruits, namely the fruit of the once-returner and the fruit of the non-returner. These two intermediate fruits are realized through either seven faculties, eight faculties, or nine faculties. First, the attainment of the fruit of the once-returner through seven faculties: one who realizes it in gradual order through the worldly path obtains it through seven faculties, namely the mind faculty, the equanimity faculty, and the five faculties of faith and the rest. Because one realizes the fruit of the once-returner relying only on the preparatory concentration (anāgamya), one takes only equanimity, not extending to the other feelings. Relying on the supramundane path, it is obtained through eight faculties: the seven faculties as before, plus the faculty of having known (ājñendriya), making eight. If one realizes the fruit of the once-returner through leaping over by having already eliminated a portion of sensual desire, it is realized through nine faculties just like the fruit of the stream-enterer: having previously severed six grades of greed while in the stage of an ordinary person is called "having eliminated a portion of desire"; now entering the path of vision, reaching the subsequent cognition of the path (mārgānvayajñāna), one leaps over the stream-enterer and directly realizes the second [fruit], which is called "realization through leaping over." What has been explained above is the attainment of the fruit of the once-returner through seven, eight, or nine faculties; one should understand it well. As for the fruit of the non-returner obtained through seven faculties: one who realizes it in gradual order using the worldly path obtains it through seven faculties, namely the mind faculty, equanimity, and the five faculties of faith and the rest. As for its attainment through eight faculties, there are two types of eight: first, relying on the supramundane path, there are the seven faculties as above plus the faculty of having known, making eight; second, using the worldly path in gradual order, there are the mind faculty, joy, equanimity, and the five faculties of faith and the rest. Therefore the treatise states: "Furthermore, for one who realizes the fruit of the non-returner in gradual order, if in the ninth path of liberation one enters the fundamental stage, relying on the worldly path it is obtained through eight faculties. The uninterrupted path is associated with the equanimity feeling, and in the path of liberation there is additionally the joy feeling; these two mutually assist each other to attain the third fruit, and with respect to the acquisition of disjunction, the two causes are as before." The explanation is: if one realizes it through leaping over, one definitely cannot, relying on the preparatory concentration, enter the fundamental stage from the ninth path of liberation, because a leaping-over practitioner has previously attained the fundamental stage and seeks it no further, hence does not enter it. The gradual practitioner has never attained the fundamental stage before; hence, in the ninth liberation of the preparatory concentration, if one aspires to enter, one is able to enter the fundamental stage. The equanimity feeling in the uninterrupted path is the equanimity in the preparatory stage. The joy feeling in the path of liberation is the joy of the fundamental first dhyāna. Because the uninterrupted path severs the defilements of the lower stage and aspires to the higher stage, in the path of liberation one can enter the fundamental stage. For attainment through nine faculties, there are two types of nine: first, realization through leaping over, hence the treatise states: "One who completely eliminates sensual desire and realizes through leaping over obtains it through nine faculties, just as previously leaping over to obtain the once-returner's fruit (having previously severed the nine grades of defilement in the stage of an ordinary person is called 'completely eliminating desire'; now entering the path of vision, up to the subsequent cognition of the path, one leaps over the first two fruits and directly realizes the third, which is called 'realization through leaping over'). Although this is generally stated, there is nonetheless a distinction: because the stages relied upon are distinct, one may take any one among pleasure, joy, and equanimity. For the preceding fruit realized through leaping over, there was only the single equanimity faculty (end of treatise citation)." The explanation is: 'although this is generally stated' means that the general count of nine is the same as that for the once-returner. 'There is nonetheless a distinction' means that among the faculties, the designation of the feeling has a distinction, unlike the once-returner. 'Because the stages relied upon are distinct' explains the distinction mentioned above: because this fruit of the non-returner is realized relying on six stages, there are distinctions in the stages. If realized relying on the preparatory, intermediate, or fourth dhyāna, one uses only the equanimity feeling. Relying on the first or second dhyāna, one realizes it using the joy feeling. Relying on the third dhyāna, one realizes it using the pleasure feeling. Therefore, among the three feelings one may take any one, which means the names of the faculties have distinctions. The second type of nine: for one who realizes the fruit of the non-returner in gradual order using the supramundane path, if in the ninth path of liberation one enters the fundamental stage, it is obtained through nine faculties, namely the mind faculty, joy, equanimity, the five faculties of faith and the rest, and the faculty of having known. The uninterrupted path is associated with the equanimity feeling, and in the path of liberation there is additionally the joy feeling, so there are two feelings; and because it is the supramundane path, the faculty of having known is added. Therefore the treatise states: "Relying on the supramundane path, it is obtained through nine faculties: the eight faculties as before, plus the faculty of having known. Because in the ninth uninterrupted [path] and liberation, this is present in both ('eight faculties as before' means the same as the count of eight faculties in the worldly path previously, with the addition of the faculty of having known making nine; 'because in the uninterrupted and liberation this is present in both' means that this faculty of having known is present in both the uninterrupted and liberation paths, so it must be added)." Based on what has been clarified above, when the verse says 'seven, eight, or nine', one should know that there are two kinds of seven, namely one seven for the once-returner and one for the non-returner. There are three kinds of eight, namely one kind of eight in the fruit of the once-returner, and two kinds of eight in the fruit of the non-returner. There are three kinds of nine, namely one nine in the once-returner, and two nines in the non-returner.