俱舍論頌疏論本 3.89

3.89

成眼等及喜，各定成五根者，眼等，等取耳、鼻、舌。若成眼根，必成就五，謂身、命、意、捨，兼眼根。如眼既爾，耳、鼻、舌三各成五根，准眼說之。喜根成五根者，謂命、意、捨、樂、喜根。又論云：「第二靜慮地生，未得第三靜慮，捨下未得上，當成何樂根？」（此文意者，難前喜根必成就樂，第二靜慮自地無樂，而有喜根。初禪有三識樂，今已捨竟。第三禪意地樂，今復未修得，故言捨下未得上，當成何樂根也）。當言成就第三靜慮，染污樂根，餘未得故（答也，未斷第三禪，染污必成就也。餘未得者，餘樂未得也）。

"Possessing the eye and the rest, or joy, each definitely possesses five faculties": "eye and the rest" includes ear, nose, and tongue. If one possesses the eye faculty, one definitely possesses five: body, life, mind, and equanimity, together with the eye faculty. Just as it is for the eye, the three faculties of ear, nose, and tongue each possess five faculties, which should be understood by analogy to the eye. For the joy faculty possessing five faculties, it means life, mind, equanimity, pleasure, and the joy faculty. Furthermore, the treatise states: "For one born in the stage of the second dhyāna who has not yet attained the third dhyāna, having abandoned the lower and not yet attained the higher, which pleasure faculty is possessed?" (The meaning of this text is an objection to the previous statement that the joy faculty definitely possesses pleasure: the second dhyāna itself lacks pleasure, but has the joy faculty. The first dhyāna has the pleasure of the three consciousnesses, which has now already been abandoned. The mental pleasure of the third dhyāna has not yet been cultivated and attained; hence it asks: "having abandoned the lower and not yet attained the higher, which pleasure faculty is possessed?"). It should be said that one possesses the defiled pleasure faculty of the third dhyāna, because the others have not yet been attained (this is the reply: not having severed the third dhyāna, its defilement is definitely possessed. 'The others have not yet been attained' means that other pleasures have not yet been attained).