俱舍論頌疏論本 3.16

3.16

The three untainted indriyas are predominant in attaining subsequent paths, nirvāṇa, and so forth: saying 'are also like this' shows analogously that each and every one can serve as an indriya. That is, the anājñātamājñāsyāmīndriya has a predominant function in attaining the path of the ājñendriya. The anājñātamājñāsyāmīndriya is the path of seeing; the ājñendriya is the path of cultivation. Because the path of seeing leads to the path of cultivation, it is predominant over the ājñendriya. The ājñendriya has a predominant function in attaining the path of the ājñātāvīndriya: the ājñendriya is the path of cultivation, and the ājñātāvīndriya is the path of no-more-learning; because from the path of cultivation one is led to the path of no-more-learning, the ājñendriya has a predominant function over the ājñātāvīndriya. The ājñātāvīndriya has a predominant function in attaining nirvāṇa: through the ājñātāvīndriya, the mind attains liberation. Only when the mind is liberated does one realize nirvāṇa; hence it has a predominant function over nirvāṇa. Thus the śāstra states: 'It is not the case that an unliberated mind can attain nirvāṇa.' The verse says 'subsequent' because the ājñendriya is subsequent to the anājñātamājñāsyāmīndriya, and the ājñātāvīndriya is subsequent to the ājñendriya; hence it says 'subsequent'. The word 'and so forth' further indicates that there are other explanations. Some say that the anājñātamājñāsyāmīndriya has a predominant function in the cessation of defilements abandoned by seeing; the ājñendriya has a predominant function in the cessation of defilements abandoned by cultivation; and the ājñātāvīndriya has a predominant function in dwelling happily in the present life, because through this ājñātāvīndriya one can experience joyful and happy activities within the liberated body.