Abhidharmakosa-bhasya of the Sarvastivada School, Fascicle 2

尊者世親造

Composed by the Venerable Vasubandhu.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial order.

分別根品第二之一

Chapter 2, Analysis of the Faculties, Part 1.

如是因界已列諸根，即於此中根是何義？最勝自在光顯名根，由此總成根增上義。此增上義誰望於誰？頌曰：

Having thus listed the faculties after the elements, what then is the meaning of "faculty" here? What is supreme, sovereign and illustrious is called a faculty, and so the meaning of dominance is wholly established in faculty. With regard to this meaning of dominance, what has dominance over what? The verse says:

傳說五於四，四根於二種，

It is said that five faculties have dominance over four matters, four faculties over two kinds of matters,

五八染淨中，各別為增上。

The five feelings and eight faculties each exercise dominance separately over defilement and purity.

論曰：眼等五根各於四事能為增上：一莊嚴身、二導養身、三生識等、四不共事。且眼耳根莊嚴身者，謂若盲聾身醜陋故。導養身者，謂因見聞避險難故。生識等者，謂發二識及相應故。不共事者，謂能見色聞聲別故。鼻舌身根莊嚴身者，如眼耳說。導養身者，謂於段食能受用故。生識等者，謂發三識及相應故。不共事者，謂嗅甞覺香味觸故。女、男、命、意各於二事能為增上。且女、男根二增上者，一有情異、二分別異。有情異者，由此二根令諸有情女男類別。分別異者，由此二根形相言音乳房等別。有說：此於染淨增上故言於二。所以者何？本性損壞。扇搋半擇及二形人無不律儀無間斷善諸雜染法，亦無律儀得果離染諸清淨法。命根二者，謂於眾同分能續及能持。意根二者，謂能續後有及自在隨行。能續後有者，如契經言：時健達縛於二心內隨一現前，謂或愛俱、或恚俱等。自在隨行者，如契經言：

The treatise says: The five faculties, eye and so on, can each exercise dominance over four matters: first, adorning the body; second, sustaining the body; third, giving rise to consciousness and so on; fourth, the unshared function. First, the eye and ear faculties adorn the body, because if one is blind or deaf the body is ugly. They sustain the body, because by seeing and hearing one avoids dangers and difficulties. They give rise to consciousness and so on, because they produce the two consciousnesses and what accompanies them. The unshared function is that they can see forms and hear sounds, each distinctly. The nose, tongue and body faculties adorn the body as explained for the eye and ear. They sustain the body, because they are able to take in coarse food. They give rise to consciousness and so on, because they produce three consciousnesses and what accompanies them. The unshared function is smelling, tasting, and feeling smells, flavors and tangibles. The female, male, life and mind faculties each exercise dominance over two matters. First, the female and male faculties have two kinds of dominance: first, difference among sentient beings; second, difference of distinctions. The difference among sentient beings is that through these two faculties sentient beings are classified as female and male. The difference of distinctions is that through these two faculties there are differences of bodily form, voice, breasts, and so on. Some say: these have dominance over defilement and purity, and so are said to be for two matters. Why? Those whose nature is damaged, namely the sandha (born without male organ), the pandaka (unable to have sexual intercourse) and hermaphrodites, have no non-restraint, no heinous acts, no severing of good roots or other defiled dharmas, and also no restraint, no attainment of fruits, no freedom from desire or other pure dharmas. The life faculty has two functions: it continues and sustains the commonality of beings. The mind faculty has two: it continues later existence, and it follows freely. Continuing later existence is as the sutra says: At that time the gandharva (intermediate-existence being) has one of two minds appear before it, namely either one accompanied by craving or one accompanied by anger, and so on. Following freely is as the sutra says:

心能導世間，心能遍攝受，

The mind leads the world, the mind gathers up everything,

如是心一法，皆自在隨行。

Thus this one dharma, the mind, all follows its sovereignty.

樂等五受、信等八根，於染淨中如次增上。樂等五受染增上者，貪等隨眠所隨增故。信等八根淨增上者，諸清淨法隨生長故。有餘師說：樂等於淨亦為增上。如契經說：「樂故心定」、「苦為信依」，亦「出離依喜及憂、捨」。毘婆沙師傳說如此。有餘師說：能導養身非眼等用，是識增上，識了方能避於險難，受段食故。見色等用亦非異識，故不共事於眼等根，不可立為別增上用，故非由此眼等成根。若爾，云何？頌曰：

(The treatise continues:) The five feelings, pleasure and so on, and the eight faculties, faith and so on, exercise dominance in defilement and purity respectively. The five feelings, pleasure and so on, have dominance in defilement, because the latent tendencies such as greed increase accordingly. The eight faculties, faith and so on, have dominance in purity, because pure dharmas grow accordingly. Some other masters say: pleasure and so on also have dominance in purity. As the sutra says: "Because of pleasure the mind is concentrated," "suffering is the basis of faith," and also "the basis of renunciation is joy, as well as sorrow and equanimity." This is what the Vibhasa masters transmit. Some other masters say: sustaining the body is not a function of the eye and so on but a dominance of consciousness, because one avoids dangers and takes in coarse food only through consciousness. Seeing forms and so on is also not a function different from consciousness. Therefore the unshared function cannot be established as a separate dominant function of the eye and other faculties, and so the eye and others are not faculties by this. If so, what then? The verse says:

了自境增上，總立於六根，

Because of dominance in apprehending their own objects, six faculties are established together,

從身立二根，女男性增上，

From the body two faculties are established, because of dominance over female and male nature,

於同住雜染，清淨增上故。

Because of dominance in the abiding of the commonality of beings, in defilement,

應知命五受，信等立為根，

And in purity. One should know that life and the five feelings, faith and so on are established as faculties,

未當知已知，具知根亦爾，

The faculty of coming to know what is not yet known, of final knowledge, and of one who has fully known are likewise,

於得後後道，涅槃等增上。

Because of dominance in attaining successive paths, nirvana and so on.

論曰：了自境者，謂六識身。眼等五根於能了別各別境識有增上用，第六意根於能了別一切境識有增上用，故眼等六各立為根。豈不色等於能了識亦有增上應立為根？境於識中無增上用。夫增上用謂勝自在，眼於所發了色識中最勝自在故名增上，於了眾色為通因故，識隨眼根有明昧故。色則不然，二相違故。乃至意根於法亦爾。從身復立女男根者，女男性中有增上故。女男根體不離身根，身一分中立此名故。如其次第，女男性中，此女男根有增上用，此處少異餘處身根，故從身根別立為二。女身形類音聲作業志樂差別，名為女性。男身形類音聲作業志樂不同，名為男性。二性差別由女男根，故說女男根於二性增上，於眾同分住中命根有增上用，於雜染中樂等五受有增上用。所以者何？由契經說：於樂受貪隨增，於苦受瞋隨增，於不苦不樂受無明隨增故。於清淨中信等五根有增上用。所以者何？由此勢力伏諸煩惱引聖道故。言應知者，勸許一一各能為根，三無漏根於得後後道涅槃等有增上用。言亦爾者，類顯一一各能為根，謂未知當知根於得已知根道有增上用，已知根於得具知根道有增上用，具知根於得涅槃有增上用，非心未解脫能般涅槃故。等言為顯復有異門。云何異門？謂見所斷煩惱滅中未知當知根有增上用，於修所斷煩惱滅中已知根有增上用，於現法樂住中具知根有增上用，由此能領受解脫喜樂故。若增上故立為根者，無明等性應立為根，無明等因於行等果各各別有增上用故。又語具等應立為根，語具手足大小便處，於語執行棄樂事中如其次第有增上故。如是等事不應立根，由所許根有如是相。頌曰：

The treatise says: Apprehending their own objects refers to the six groups of consciousness. The five faculties, eye and so on, have dominance over consciousness that can discern each separate object, and the sixth, the mind faculty, has dominance over consciousness that can discern all objects; therefore the six, eye and so on, are each established as faculties. But do form and so on not also have dominance in the ability to be cognized, so that they should be established as faculties? An object has no dominant function with respect to consciousness. Dominant function means supreme sovereignty: the eye is called dominant because it is supreme and sovereign in the consciousness that perceives form which it produces, being the common cause for the cognition of various forms, and because consciousness is clear or dim according to the eye faculty. Form is not like this, because the two are contrary. The same holds up to the mind faculty with respect to mental objects. From the body, the female and male faculties are further established, because they have dominance in female and male nature. The substance of the female and male faculties is not apart from the body faculty; they are named this within one part of the body. In order, they have dominant function with respect to female and male nature, and in this they differ slightly from other places in the body faculty; therefore they are separately established as two from the body faculty. Differences in the bodily form, voice, activity and inclinations of the female body are called female nature. Differences in the bodily form, voice, activity and inclinations of the male body are called male nature. The differences between the two natures come from the female and male faculties, and so it is said that the female and male faculties have dominance over the two natures. In the abiding of the commonality of beings, the life faculty has dominant function; in defilement, the five feelings, pleasure and so on, have dominant function. Why? Because, according to the sutra, greed latently increases with regard to pleasant feeling, anger latently increases with regard to painful feeling, and ignorance latently increases with regard to neither-painful-nor-pleasant feeling. In purity, the five faculties of faith and so on have dominant function. Why? Because by their power they subdue the afflictions and lead to the noble path. The word "one should know" encourages us to allow each one separately to be a faculty. The three undefiled faculties have dominant function in attaining successive paths, nirvana and so on. The word "likewise" shows by analogy that each one can be a faculty: the faculty of coming to know what is not yet known has dominant function in attaining the path of the faculty of final knowledge; the faculty of final knowledge has dominant function in attaining the path of the faculty of one who has fully known; and the faculty of one who has fully known has dominant function in attaining nirvana, because a mind not yet liberated cannot enter nirvana. The word "and so on" shows that there are still other aspects. What are these other aspects? In the cessation of afflictions to be severed by seeing, the faculty of coming to know what is not yet known has dominant function; in the cessation of afflictions to be severed by cultivation, the faculty of final knowledge has dominant function; and in dwelling in pleasure in the present life, the faculty of one who has fully known has dominant function, because through it one experiences the joy of liberation. If being a faculty were established on the basis of dominance, then ignorance and the like should be established as faculties, since ignorance and other causes each have separate dominant function over their effects such as formations. Also the organs of speech and so on should be established as faculties, since the organs of speech, the hands and feet, and the places of excretion have dominance, in order, over speaking, grasping, walking, discarding, and pleasure. Matters such as these should not be established as faculties, because the faculties that are accepted have the following marks. The verse says:

心所依此別，此住此雜染，

The basis of the mind, its differences, its abiding, its defilement,

此資糧此淨，由此量立根。

Its provisions, its purification: by these measures the faculties are established.

論曰：心所依者，眼等六根。此內六處是有情本，此相差別由女男根，復由命根此一期住。此成雜染由五受根，此淨資糧由信等五，此成清淨由後三根，由此立根事皆究竟。是故不應許無明等及語具等亦立為根，彼無此中增上用故。復有餘師別說根相。頌曰：

The treatise says: The basis of the mind is the six faculties, eye and so on. These six internal bases are the root of sentient beings. The difference in their characteristics comes from the female and male faculties, and from the life faculty, which makes them abide for one lifetime. Their defilement is achieved through the five faculties of feeling; the provisions for their purification come from the five faculties of faith and so on; and their purification is achieved through the last three faculties. In this way the establishment of faculties is complete. Therefore one should not accept ignorance and so on, or the organs of speech and so on, as faculties, because they have no dominant function in this regard. Some other masters set out the characteristics of the faculties differently. The verse says:

或流轉所依，及生住受用，

Either as the basis of transmigration, and of birth, abiding and enjoyment,

建立前十四，還滅後亦然。

The first fourteen are established, and likewise the last eight for the return to cessation.

論曰：或言顯此是餘師意，約流轉還滅立二十二根。流轉所依謂眼等六，生由女男從彼生故。住由命根，仗彼住故。受用由五受因，彼領納故。約此建立前十四根。還滅位中即約此四義類別故立後八根。還滅所依謂信等五，於三無漏由初故生，由次故住，由後受用，根量由此無減無增。即由此緣經立次第，不應語具於語為根，待學差別語方成故。手足不應於執行事各立為根，無異性故，謂即手足異處異相差別生時名執行故。又離手足亦有執行，如腹行類。是故手足不可於彼建立為根。出大便處於能棄事不應立根，重物於空遍墮落故，又由風力引令出故。出小便處於生樂事不應立根，即女男根起此樂故。又諸喉齒眼瞼支節應立為根，於能吞嚼開閉屈申有力用故。或一切因於自所作有力用故皆應立根，彼雖有用非增上故。不立根者，此語具等亦非增上不應立根。此中眼等乃至男根如前已說。命根體是不相應故，不相應中自當廣辯。信等體是心所法故，心所法中亦當廣辯。樂等五受、三無漏根，更無辯處故今應釋。頌曰：

The treatise says: The word "either" shows that this is the view of other masters, who establish twenty-two faculties in terms of transmigration and return to cessation. The basis of transmigration is the six, eye and so on; birth is by the female and male faculties, because beings are born from them; abiding is by the life faculty, because they rely on it to abide; enjoyment is by the five feelings, because those are what experience. In terms of these the first fourteen faculties are established. In the stage of return to cessation, the last eight faculties are established in terms of these same four kinds of meaning. The basis of return to cessation is the five of faith and so on; with regard to the three undefiled faculties, the first gives birth, the next makes them abide, and the last is the enjoyment, so that the number of faculties neither lacks nor exceeds this. By this condition the sutras establish their order. The organs of speech should not be a faculty for speech, because speech is accomplished through differences of expectation and learning. The hands and feet should not be established as faculties for the acts of grasping and walking, because they have no different nature: when the hands and feet are in different places and have different characteristics, they are called grasping and walking at the time they arise. Also grasping and walking exist apart from hands and feet, as in those that crawl on their bellies. Therefore the hands and feet cannot be established as faculties for those acts. The place of defecation should not be established as a faculty for the act of discarding, because heavy things fall everywhere through empty space, and also because they are pushed out by the force of wind. The place of urination should not be established as a faculty for the act of pleasure, because the female and male faculties give rise to this pleasure. Further, should the throat, teeth, eyelids and joints be established as faculties, because they have power in swallowing and chewing, opening and closing, bending and stretching? Or should all causes be established as faculties, because each has power over what it does? Although they have functions, they are not dominant. Those that are not established as faculties, such as the organs of speech and so on, are likewise not dominant and so should not be established as faculties. Among these, the eye and so on, up to the male faculty, have been explained above. The life faculty is by nature non-associated, so it will be discussed at length in the section on non-associated dharmas. Faith and so on are by nature mental factors, so they will also be discussed at length in the section on mental factors. As for the five feelings, pleasure and so on, and the three undefiled faculties, there is no other place for discussion, so they are to be explained now. The verse says:

身不悅名苦，即此悅名樂，

Bodily displeasure is called pain, this same pleasure is called pleasure,

及三定心悅，餘處此名喜，

And mental pleasure in the third concentration, in other places this is called joy,

心不悅名憂，中捨二無別，

Mental displeasure is called sorrow, the middle one is equanimity, the two are not distinguished,

見修無學道，依九立三根。

In the paths of seeing, cultivation and no more learning, three faculties are established on the basis of nine.

論曰：身謂身受，依身起故，即五識相應受。言不悅者是損惱義，於身受內能損惱者名為苦根。所言悅者是攝益義，即身受內能攝益者名為樂根。及第三定心相應受能攝益者亦名樂根，第三定中無有身受，五識無故心悅名樂。即此心悅除第三定，於下三地名為喜根。第三靜慮心悅安靜，離喜貪故唯名樂根。下三地中心悅麁動有喜貪故，唯名喜根。意識相應能損惱受，是心不悅，名曰憂根。中謂非悅非不悅，即是不苦不樂受，此處中受名為捨根。如是捨根為是身受、為是心受？應言通二。何因此二總立一根？此受在身心，同無分別故。在心苦樂多分別生，在身不然，隨境力故。阿羅漢等亦如是生，故此立根，身心各別，捨無分別任運而生，是故立根，身心合一。又苦樂受在身在心為損為益，其相各異，故別立根。捨在身心同無分別，非損非益其相無異，故總立根。意樂喜捨信等五根，如是九根在於三道，如次建立三無漏根。謂在見道依意等九立未知當知根，若在修道即依此九立已知根，在無學道亦依此九立具知根。如是三名因何而立？謂在見道有未曾知當知行轉故，說彼名未知當知。若在修道無未曾知，但為斷除餘隨眠故，即於彼境復數了知，是故說彼名為已知。在無學道知己已知故名為知，有此知者名為具知。或習此知已成性者名為具知，謂得盡智、無生智故如實自知：我遍知苦，不復遍知。乃至廣說。彼所有根名為未知當知根等，如是已釋根體不同，當辯諸門義類差別。此二十二根中幾有漏、幾無漏？頌曰：

The treatise says: "Body" means bodily feeling, because it arises depending on the body; this is feeling associated with the five consciousnesses. "Displeasure" has the meaning of harm and affliction: within bodily feeling, what can harm and afflict is called the faculty of pain. "Pleasure" has the meaning of benefit and embrace: within bodily feeling, what can benefit and embrace is called the faculty of pleasure. Also, feeling associated with the mind of the third concentration that can benefit is also called the faculty of pleasure, because in the third concentration there is no bodily feeling and the five consciousnesses do not exist, so mental pleasure is called pleasure. This same mental pleasure, apart from the third concentration, in the lower three levels is called the faculty of joy. In the third dhyana the mental pleasure is calm, free from the craving of joy, and so is called only the faculty of pleasure. In the lower three levels mental pleasure is coarse and agitated and has craving of joy, and so is called only the faculty of joy. Feeling associated with mental consciousness that can harm and afflict is mental displeasure and is called the faculty of sorrow. "Middle" means neither pleasant nor unpleasant, which is feeling neither painful nor pleasant; here the middle feeling is called the faculty of equanimity. Is this faculty of equanimity bodily feeling or mental feeling? It should be said that it covers both. Why are these two established together as one faculty? Because whether in the body or the mind, this feeling is without discrimination. Pain and pleasure in the mind arise mostly through discrimination, but not so in the body, where they follow the power of the object. Arhats and others also experience them thus, and so the faculties are established separately for body and mind; equanimity arises spontaneously without discrimination, and so the faculty is established as one for body and mind together. Also, pain and pleasure, whether in the body or in the mind, differ in their characteristics as harm or benefit, and so separate faculties are established; equanimity, in body and mind alike, is without discrimination and neither harmful nor beneficial, and its characteristics do not differ, and so it is established as one faculty together. The mind, pleasure, joy, equanimity and the five faculties of faith and so on: these nine faculties exist in the three paths, and the three undefiled faculties are established on them in order. That is, in the path of seeing, on the basis of the nine, mind and so on, the faculty of coming to know what is not yet known is established; in the path of cultivation, on the basis of the same nine, the faculty of final knowledge is established; and in the path of no more learning, on the basis of the same nine, the faculty of one who has fully known is established. Why are these three names given? In the path of seeing there is the practice of what has not been known before and what will be known, and so it is called the faculty of coming to know what is not yet known. In the path of cultivation there is nothing not known before, but in order to sever the remaining latent tendencies one repeatedly knows the same objects, and so it is called the faculty of final knowledge. In the path of no more learning, knowing is already complete and so it is called knowing, and one who has this knowledge is called one who has fully known. Or one in whom this knowing has become a habit is called one who has fully known, since attaining the knowledge of exhaustion and the knowledge of non-arising, one knows truly for oneself: I have fully known suffering and need not know it fully again, and so on at length. All the faculties of that kind are called the faculty of coming to know what is not yet known and so on. Having thus explained the different natures of the faculties, we should now discuss the differences among the various categories. Among these twenty-two faculties, how many are with outflows and how many without outflows? The verse says:

唯無漏後三，有色命憂苦，

Only the last three are without outflows, with form, life, sorrow and pain,

當知唯有漏，通二餘九根。

One should know are only with outflows, and the other nine faculties cover both.

論曰：次前所說最後三根，體唯無漏是無垢義。垢之與漏名異體同。七有色根及命憂苦一向有漏。七有色者，眼等五根及女男根，色蘊攝故。意樂喜捨信等五根，此九皆通有漏無漏。有餘師說：信等五根亦唯無漏，故世尊說：若全無此信等五根，我說彼住外異生品。此非誠證，依無漏根說此言故。云何知然？先依無漏信等五根建立諸聖位差別已說此言故。或諸異生略有二種：一內、二外。內謂不斷善根，外謂善根已斷。依外異生作如是說：若全無此信等五根，我說彼住外異生品。又契經說：有諸有情處在世間，或生或長，有上中下諸根差別。是佛猶未轉法輪時，故知信等亦通有漏。又世尊說：我若於此信等五根，未如實知是集沒味過患出離，未能超此天人世間及魔梵等，乃至未能證得無上正等菩提。乃至廣說。非無漏法可作如是品類觀察故，信等五根通有漏無漏。如是已說有漏無漏。二十二根中幾是異熟、幾非異熟？頌曰：

The treatise says: The last three faculties mentioned just before are by nature only without outflows, that is, without defilement; defilement and outflow are different names for the same substance. The seven faculties with form, and life, sorrow and pain, are invariably with outflows. The seven with form are the five faculties, eye and so on, and the female and male faculties, because they are included in the aggregate of form. The mind, pleasure, joy, equanimity and the five of faith and so on: these nine all cover both with outflows and without outflows. Some other masters say: the five faculties of faith and so on are also only without outflows, because the World-Honored One said: If one entirely lacks these five faculties of faith and so on, I say that person dwells in the class of outsider ordinary beings. This is not a true proof, because this was said in reference to the undefiled faculties. How do we know this? Because it was said after having already established the differences of noble stages on the basis of the undefiled faculties of faith and so on. Or ordinary beings are roughly of two kinds: inner and outer. Inner are those who have not severed their good roots; outer are those whose good roots have been severed. It was said in reference to outer ordinary beings: If one entirely lacks these five faculties of faith and so on, I say that person dwells in the class of outsider ordinary beings. Also the sutra says: There are sentient beings in the world, born or growing, with differences of superior, middling and inferior faculties. This was when the Buddha had not yet turned the wheel of the Dharma, and so one knows that faith and so on also cover both. Again the World-Honored One said: If I had not truly known the arising, the passing away, the taste, the danger and the escape of these five faculties of faith and so on, I would not have been able to transcend this world of gods and humans, with Mara and Brahma and so on, up to not having been able to attain supreme perfect enlightenment, and so on at length. Since undefiled dharmas cannot be observed in this way according to their kinds, the five faculties of faith and so on cover both with outflows and without outflows. Having thus explained with outflows and without outflows, among the twenty-two faculties, how many are results of maturation and how many are not? The verse says:

命唯是異熟，憂及後八非，

Life is only a result of maturation, sorrow and the last eight are not,

色意餘四受，一一皆通二。

Form, mind and the other four feelings each cover both.

論曰：唯一命根定是異熟。若如是者，諸阿羅漢留多壽行此即命根，如是命根誰之異熟？如本論說：云何苾芻留多壽行？謂阿羅漢成就神通得心自在。若於僧眾、若於別人以諸命緣衣缽等物隨分佈施，施已發願，即入第四邊際靜慮，從定起已心念口言：諸我能感富異熟業，願皆轉招壽異熟果。時彼能感富異熟業，則皆轉招壽異熟果。復有欲令引取宿業殘異熟果。彼說前生曾所受業有殘異熟，由今所修邊際定力引取受用。云何苾芻捨多壽行？謂阿羅漢成就神通得心自在，於僧眾等如前佈施，施已發願，即入第四邊際靜慮，從定起已心念口言：諸我能感壽異熟業，願皆轉招富異熟果。時彼能感壽異熟業，則皆轉招富異熟果。尊者妙音作如是說：彼起第四邊際定力，引色界大種令身中現前，而彼大種或順壽行或違壽行，由此因緣或留壽行或捨壽行。應如是說，彼阿羅漢由此自在三摩地力，轉去曾得宿業所生諸根大種住時勢分，引取未曾定力所起諸根大種住時勢分，故此命根非是異熟，所餘一切皆是異熟。因論生論，彼阿羅漢有何因緣留多壽行？謂為利益安樂他故，或為聖教久住世故，觀知自身壽行將盡，觀他無此二種堪能。復何因緣捨多壽行？彼阿羅漢自觀住世於他利益安樂事少，或為病等苦逼自身。如有頌言：

The treatise says: Only the one faculty of life is definitely a result of maturation. If so, when arhats retain a long life-span, that is, the life faculty, whose result of maturation is this life faculty? As the original treatise says: What is a bhikshu retaining a long life-span? It is an arhat who has attained spiritual powers and mastery of mind. If he donates, to the Sangha or to individuals, clothing, bowls and other things as supports of life according to what is proper, and having donated makes a vow, and then enters the fourth boundary dhyana, then on arising from concentration he thinks in his mind and says: May all the karma of mine that could produce wealth as a result of maturation be transformed to produce the result of maturation of life-span. At that time that karma which could produce wealth is entirely transformed into the result of maturation of life-span. Others also want to draw in the remaining result of maturation of former karma. They say that karma experienced in a previous life has remaining maturation, and by the power of the boundary concentration cultivated now, it is drawn in and experienced. What is a bhikshu relinquishing a long life-span? It is an arhat who has attained spiritual powers and mastery of mind, who donates as before to the Sangha and others, and having donated makes a vow, and then enters the fourth boundary dhyana, then on arising from concentration he thinks in his mind and says: May all the karma of mine that could produce life-span as a result of maturation be transformed to produce the result of maturation of wealth. At that time that karma which could produce life-span is entirely transformed into the result of maturation of wealth. The Venerable Subhuti, in the Sanskrit tradition, says this: By the power of the fourth boundary concentration he draws forth the great elements of the form realm and makes them appear in the body, and those great elements either accord with or oppose the life formations, and by this cause he either retains or relinquishes the life formations. One should say instead that the arhat, by the power of this sovereign samadhi, transforms and removes the potential duration of the faculties and great elements produced by former karma that he had obtained, and draws in the potential duration of the faculties and great elements arisen from the power of concentration not previously obtained; therefore this life faculty is not a result of maturation, whereas all the rest are results of maturation. As a digression: for what reason does that arhat retain a long life-span? It is for the benefit and happiness of others, or for the long abiding of the noble teaching in the world, when he observes that his own life-span is about to end and that others do not have the capacity for these two. Again, for what reason does he relinquish a long life-span? That arhat observes that his remaining in the world brings little benefit and happiness to others, or he is oppressed by illness and other sufferings in his own body. As a verse says:

梵行妙成立，聖道已善修，

The holy life is wonderfully accomplished, the noble path is well cultivated,

壽盡時歡喜，猶如捨眾病。

At the end of life he rejoices, as if rid of many illnesses.

此中應知，依何處所誰能如是留捨壽行？謂三洲人女男相續，不時解脫得邊際定諸阿羅漢，由彼身中有自在定無煩惱故。經說：世尊留多命行、捨多壽行。命壽何別？有言：無別。如本論言：云何命根？謂三界壽。有餘師說：先世業果名為壽行，現在業果名為命行。有說：由此眾同分住名為壽行，由此暫住名為命行。多言為顯留捨多念，命行壽行非一剎那，命行壽行有留捨故。有說：此言為遮有一命壽實體經多時住。有說：此言為顯無一實命壽體，但於多行假立如是命壽二名。若謂不然，不應言行。世尊何故捨多壽行留多命行？為顯於死得自在故捨多壽行，為顯於活得自在故留多命行。唯留三月不增減者，越此更無所化事故，減此利生不究竟故。又為成立先自稱言我：善修行四神足故，欲住一劫或一劫餘，如心所期則便能住。毘婆沙師作如是說：顯今能伏蘊死二魔。世尊先於菩提樹下，已伏天魔煩惱魔故。傍論已竟，正論應辯。憂根及後信等八根皆非異熟，是有記故，餘皆通二。義準已成。謂七色意根除憂餘四受，十二一一皆通二類。七有色根若所長養則非異熟，餘皆異熟。意及四受若善染汙。若威儀路及工巧處並能變化，隨其所應亦非異熟，餘皆異熟。若說憂根非異熟者，此經所說當云何通？如契經言。：有三種業：順喜受業、順憂受業、順捨受業。依受相應言順無過，謂業與憂相應故名順憂受業，如觸與樂相應說名順樂受觸。若爾，順喜順捨受業亦應如是，一經說故。隨汝所欲，於我無違，異熟相應理皆無失，無逃難處。作此通經理實何因？憂非異熟，以憂分別差別所生，止息亦然；異熟不爾。若爾，喜根應非異熟，亦由分別生及止息故。若許憂根是異熟者，造無間業已因即生憂，此業爾時應名果已熟。亦應如是徵難喜根，若許喜根是異熟者，造勝福業已因即生喜，此業爾時應名果已熟。

(The treatise continues:) Here it should be known: relying on what place, and who, can thus retain or relinquish the life-formations? Namely the arhats of the three continents, male or female, in a continuous series, who are liberated at will and have attained the concentration of the limit, because in their bodies there is concentration that is self-mastered and without afflictions. The sutra says: the World-Honored One retained many life-formations and relinquished many vital-formations. What is the difference between life and vital span? Some say: no difference, as the original treatise says: What is the life faculty? It is the vital span of the three realms. Some other masters say: the fruit of past karma is called vital-formations, and the fruit of present karma is called life-formations. Some say: that by which a group of the same class abides is called vital-formations, and that by which one abides for a moment is called life-formations. The word "many" shows that he retained and relinquished over many moments; the life-formations and vital-formations are not a single instant, because they can be retained and relinquished. Some say that this word is meant to refute the view that a single real substance of life and vital span abides over a long time. Some say that this word shows that there is no single real substance of life and vital span, and that the two names life and vital span are provisionally established only over many formations. If this were not so, one should not say "formations." Why did the World-Honored One relinquish many vital-formations and retain many life-formations? To show mastery over death he relinquished many vital-formations, and to show mastery over living he retained many life-formations. He retained them for only three months, neither more nor less, because beyond that there was nothing further to convert, and because a shorter span would not have completed the benefit of beings. Moreover, to establish what he had earlier declared, "I have well cultivated the four bases of supernormal power, and so if I wish to live for a kalpa or beyond a kalpa, I can abide as my mind intends." The Vaibhashika masters say: this shows that he was now able to subdue the demons of the aggregates and of death. The World-Honored One had already subdued the demon of the heavens and the demon of afflictions beneath the Bodhi tree. The digression is finished; the main discussion should now be resolved. The faculty of sorrow and the last eight faculties, beginning with faith, are not results of maturation, because they are with designation, while the others are of both kinds. This is established by implication: the seven material faculties, the mind faculty, and the four feelings other than sorrow, these twelve, are each of both kinds. Of the seven material faculties, those that are nourished are not results of maturation, and the others are all results of maturation. As for the mind faculty and the four feelings, if they are wholesome or defiled, or are postures, or are in the crafts-bases, or are able to transform, then as appropriate they are also not results of maturation, and the others are all results of maturation. If the faculty of sorrow is said not to be a result of maturation, how is this sutra passage to be reconciled? As the sutra says: There are three kinds of karma: karma that leads to joyful feeling, karma that leads to sorrowful feeling, and karma that leads to neutral feeling. It is said to lead to feeling because of association with feeling, and there is no fault: karma associated with sorrow is called karma leading to sorrow, just as contact associated with pleasure is called contact leading to pleasure. If so, karma leading to joy and karma leading to neutral feeling should likewise be so, since they are in one sutra. As you wish; this does not contradict me, and there is no fault in either result of maturation or association; there is no way to escape the difficulty. What is the real reason for giving this reconciliation of the sutra? Sorrow is not a result of maturation, because it is born from the differences of conceptual discrimination, and it also ceases through them; a result of maturation is not so. If so, the faculty of joy would not be a result of maturation either, because it too arises from and ceases through conceptual discrimination. If one allowed that the faculty of sorrow is a result of maturation, then when one commits an immediate karma and sorrow arises right after the cause, that karma would at that moment be said to have its fruit already matured. One could likewise press the same objection against the faculty of joy: if one allowed that the faculty of joy is a result of maturation, then when one performs a supreme meritorious deed and joy arises right after the cause, that deed would at that moment be said to have its fruit already matured.

毘婆沙師鹹作是說：已離欲者無憂根故，異熟不然，故非異熟。若爾，應說離欲有情異熟喜根。何相知有？隨彼有相此相亦然，謂善喜根此位容有，無記異熟應類非無。於此位中憂一切種無容有故定非異熟，眼等八根若在善趣是善異熟，若在惡趣是惡異熟，意根隨在善趣惡趣是俱異熟，喜樂捨根隨在何趣是善異熟，苦根隨在善趣惡趣是惡異熟。於善趣中有二形者唯根處所，不善業招善趣色根，善業引故。如是已說是異熟等。二十二根中幾有異熟、幾無異熟？頌曰：

The Vaibhashika masters all say this: because one who has become free of desire has no faculty of sorrow, it is not a result of maturation, so it is not a result of maturation. If so, it should be said that a being free of desire has a faculty of joy that is a result of maturation. How is its existence known? Where that sign exists, this sign is likewise; the wholesome faculty of joy may exist in that state, and a neutral result of maturation of that class is not absent. In that state sorrow in every kind cannot exist, and so it is certainly not a result of maturation. The eight faculties beginning with eye are wholesome results of maturation if in a good destiny, and bad results of maturation if in a bad destiny. The mind faculty, in either good or bad destiny, is a result of maturation of both. The faculties of joy, pleasure, and neutral feeling are wholesome results of maturation in whatever destiny. The faculty of pain is a bad result of maturation in either good or bad destiny. In a good destiny, in the case of a being with two sexes, it is only the location of the faculty; the form-faculty that bad karma brings about in a good destiny is drawn forth by good karma. Thus results of maturation and the rest have been explained. Of the twenty-two faculties, how many have results of maturation and how many do not? The verse says:

憂定有異熟，前八後三無，

Sorrow certainly has a result of maturation; the first eight and the last three do not;

意餘受信等，一一皆通二。

the mind, the other feelings, faith and the rest, each of them is of both kinds.

論曰：如前所諍，憂根當知定有異熟，依唯越義頌說定聲，謂顯憂根唯有異熟兼具二義故越次說。具二義者，憂非無記，強思起故；亦非無漏，唯散地故。由此越次先說，憂根定有異熟。眼等前八及最後三定無異熟，八無記故，三無漏故，餘皆通二。義準已成，謂意根餘四受信等言等取精進等四根，此十一一皆通二類。意樂喜捨若不善善有漏有異熟，若無記無漏無異熟。苦根若善不善有異熟，若無記無異熟。信等五根若有漏有異熟，若無漏無異熟。如是已說有異熟等。二十二根中幾善、幾不善、幾無記？頌曰：

The treatise says: As in the earlier dispute, it should be known that the faculty of sorrow certainly has a result of maturation. Since the verse relies only on the sense of surpassing, it says the word "certainly," showing that the faculty of sorrow has only a result of maturation and, having both senses, is mentioned out of order. Having both senses: sorrow is not neutral, because it arises from strong thought; nor is it without outflows, because it belongs only to the scattered level. Because of this it is mentioned first, out of order: the faculty of sorrow certainly has a result of maturation. The first eight, eye and the rest, and the last three certainly have no result of maturation: the eight because they are neutral, and the three because they are without outflows. The others are all of both kinds. This is established by implication: the mind faculty, the other four feelings, and, with "faith and the rest," the faculties of vigor and the others, these eleven are each of both kinds. The faculties of mind, pleasure, joy, and neutral feeling, if unwholesome or wholesome with outflows, have results of maturation; if neutral or without outflows, they have none. The faculty of pain, if wholesome or unwholesome, has a result of maturation; if neutral, it has none. The five faculties of faith and the rest, if with outflows, have results of maturation; if without outflows, they have none. Thus having results of maturation and the rest have been explained. Of the twenty-two faculties, how many are wholesome, how many unwholesome, and how many neutral? The verse says:

唯善後八根，憂通善不善，

Only the last eight faculties are wholesome; sorrow is both wholesome and unwholesome;

意餘受三種，前八唯無記。

the mind and the other feelings are of three kinds; the first eight are only neutral.

論曰：信等八根一向是善，數次雖居後，乘前故先說。憂根唯通善不善性，意及餘受一一通三，眼等八根唯無記性。如是已說善不善等。二十二根中幾欲界繫、幾色界繫、幾無色界繫？頌曰：

The treatise says: The eight faculties of faith and the rest are always wholesome. Although they come last in the sequence, they are mentioned first, following on the preceding. The faculty of sorrow is only wholesome and unwholesome in nature. The mind and the other feelings are each of three kinds. The eight faculties of eye and the rest are only neutral in nature. Thus wholesome, unwholesome, and the rest have been explained. Of the twenty-two faculties, how many belong to the desire realm, how many to the form realm, and how many to the formless realm? The verse says:

欲色無色界，如次除後三，

In the desire, form, and formless realms, in order, the last three are excluded,

兼女男憂苦，併除色喜樂。

then in addition the female, the male, sorrow, and pain, and then form, joy, and pleasure.

論曰：欲界除後三無漏根，由彼三根唯不繫故，準知欲界繫唯有十九根。色界如前，除三無漏兼除男、女、憂、苦四根，準知十五根亦通色界繫。除女男者，色界已離婬欲法故、由女男根身醜陋故。若爾，何故說彼為男？於何處說？契經中說。如契經言：無處無容女身為梵，有處有容男身為梵。別有男相，謂欲界中男身所有。無苦根者，身淨妙故，又彼無有不善法故。無憂根者，由奢摩他潤相續故，又彼定無惱害事故。無色如前，除三無漏、女、男、憂、苦，併除五色及喜、樂根，準知餘八根通無色界繫，謂意、命、捨、信等五根。如是已說欲界繫等。二十二根中幾見所斷、幾修所斷、幾非所斷？頌曰：

The treatise says: In the desire realm the last three faculties without outflows are excluded, because those three faculties belong to no realm; thus it should be known that only nineteen faculties belong to the desire realm. In the form realm, as before, the three faculties without outflows are excluded, and the four faculties of male, female, sorrow, and pain are also excluded; thus it should be known that fifteen faculties also belong to the form realm. The female and male are excluded because in the form realm sexual desire has been left behind, and because the bodies would be ugly through the female and male faculties. If so, why is that being called male, and where is this said? It is said in the sutras. As a sutra says: There is no place and no possibility that a female body could be a Brahma; there is a place and a possibility that a male body could be a Brahma. There is another male characteristic, which is that of the male body in the desire realm. There is no faculty of pain, because the body is pure and fine, and because there are no unwholesome dharmas there. There is no faculty of sorrow, because the mental series is moistened by shamatha, and because there is certainly no affliction or harm there. The formless realm is as before, excluding the three without outflows, female, male, sorrow, and pain, and also the five material faculties and the faculties of joy and pleasure; thus it should be known that the remaining eight faculties belong to the formless realm, namely mind, life, neutral feeling, and the five of faith and the rest. Thus belonging to the desire realm and the rest have been explained. Of the twenty-two faculties, how many are cut off by seeing, how many by cultivation, and how many are not cut off? The verse says:

意三受通三，憂見修所斷，

The mind and three feelings are of all three; sorrow is cut off by seeing and by cultivation;

九唯修所斷，五修非三非。

nine are cut off only by cultivation; five are cut off by cultivation or not cut off; three are not cut off.

論曰：意、喜、樂、捨一一通三，皆通見、修、非所斷故。憂根唯通見修所斷，非無漏故。七色、命、苦唯修所斷，不染汙故、非六生故、皆有漏故。信等五根，或修所斷、或非所斷，非染汙故、皆通有漏及無漏故。最後三根唯非所斷，皆無漏故、非無過法是所斷故。已說諸門義類差別。何界初得幾異熟根？頌曰：

The treatise says: The mind, joy, pleasure, and neutral feeling are each of all three, since all can be cut off by seeing, by cultivation, or not cut off. The faculty of sorrow is of the two only, cut off by seeing or by cultivation, because it is not without outflows. The seven material faculties, life, and pain are cut off by cultivation only, because they are not defiled, are not born from the six, and are all with outflows. The five faculties of faith and the rest are either cut off by cultivation or not cut off, because they are not defiled and are of both kinds, with and without outflows. The last three faculties are only not cut off, because they are all without outflows, and because no dharma without faults is to be cut off. The differences of the various categories have been explained. In which realm, at first, are how many faculties that are results of maturation obtained? The verse says:

欲胎卵濕生，初得二異熟，

In the desire realm, for womb-born, egg-born, and moisture-born, two faculties that are results of maturation are first obtained;

化生六七八，色六上唯命。

for the spontaneously born, six, seven, or eight; in the form realm, six; above that, only life.

論曰：欲胎、卵、濕生初受生位，唯得身與命二異熟根，由此三生根漸起故。彼何不得意、捨二根？此續生時定染汙故。化生初位得六七八，謂無形者初得六根，如劫初時。何等為六？所謂眼、耳、鼻、舌、身、命。若一形者初得七根，如諸天等。若二形者初得八根。豈有二形受化生者？惡趣容有二形化生。說欲界中初得根已。今次當說色無色界。欲界欲勝故但言欲，色界色勝故但言色。契經亦言：寂靜解脫，過色無色。色界初得六異熟根，如欲化生無形者說。上唯命者，謂無色界定勝生勝，故說上言。無色界中最初所得異熟根者，唯命非餘。說異熟根最初得已。何界死位幾根後滅？頌曰：

The treatise says: In the desire realm, for those born from a womb, an egg, or moisture, at the first moment of taking birth only the two faculties that are results of maturation, body and life, are obtained, because from these three births the faculties arise gradually. Why are the faculties of mind and neutral feeling not obtained then? Because at rebirth the mind is certainly defiled. For the spontaneously born, six, seven, or eight are first obtained: those with no sex first obtain six faculties, as at the beginning of the kalpa. Which six? Eye, ear, nose, tongue, body, and life. Those of one sex first obtain seven faculties, as the devas and others do. Those of two sexes first obtain eight faculties. Are there beings of two sexes who take spontaneous birth? In the bad destinies two-sexed spontaneous birth is possible. What is first obtained in the desire realm has now been told; the form and formless realms should now be told. In the desire realm desire is dominant, so only desire is mentioned; in the form realm form is dominant, so only form is mentioned. The sutra also says: calm liberation passes beyond form and the formless. In the form realm six faculties that are results of maturation are first obtained, as is said for the spontaneously born without sex in the desire realm. "Above that, only life" means that the formless realm is superior in concentration and in birth, and so the word "above" is used. In the formless realm the faculty that is first obtained as a result of maturation is only life and no other. The first obtaining of the faculties that are results of maturation has been told. In which realm, at the moment of death, how many faculties cease last? The verse says:

正死滅諸根，無色三色八，

At the moment of death the faculties cease: in the formless realm three, in the form realm eight,

欲頓十九八，漸四善增五。

in the desire realm, in sudden death ten, nine, or eight; in gradual death four; with good thought, five more.

論曰：在無色界將命終時，命、意、捨三於最後滅。若在色界將命終時，即前三根及眼等五，如是八種於最後滅。一切化生必具諸根而生死故。若在欲界頓命終時，十九八根於最後滅，謂二形者後滅十根，即女男根並前八種。若一形者後滅九根，於女男中隨除一種。若無形者後滅八根，謂無女男，唯有前八。如是所說依頓命終。若漸命終後唯捨四，謂在欲界漸命終時，身、命、意、捨於最後滅，此四必無前後滅義。如是所說，應知但依染無記心而命終者。若在三界善心死時，信等五根必皆具有，故於前說一切位中其數皆應加信等五，謂於無色增至八根，乃至欲界漸終至九，中間多少如理應知。分別根中一切根法皆應思擇，二十二根幾能證得何沙門果？頌曰：

The treatise says: When one is about to die in the formless realm, life, mind, and neutral feeling, these three, cease last. When one is about to die in the form realm, those same three faculties together with the five, eye and the rest, these eight, cease last, because all spontaneously born beings are born and die with all their faculties. When one dies suddenly in the desire realm, ten, nine, or eight faculties cease last: for those of two sexes, ten faculties cease last, namely the female and male faculties together with the former eight; for those of one sex, nine faculties cease last, one of female or male being excluded; for those with no sex, eight faculties cease last, namely without female and male, only the former eight. This is said in terms of sudden death. If death is gradual, only four are relinquished at the end: when one dies gradually in the desire realm, body, life, mind, and neutral feeling cease last, and for these four there is certainly no earlier or later ceasing. It should be known that this is said only of those who die with a defiled or neutral mind. If one dies with a wholesome mind in any of the three realms, the five faculties of faith and the rest are necessarily all present, and so in every state described above the number should be increased by the five faculties of faith and the rest: in the formless realm it reaches eight, and in the desire realm gradual death reaches nine, and the intermediate numbers should be understood accordingly. In the discussion of the faculties, all the dharmas of the faculties should be examined: of the twenty-two faculties, how many can realize which fruits of the ascetic? The verse says:

九得邊二果，七八九中二，

Nine obtain the two end fruits; seven, eight, or nine for the two middle ones;

十一阿羅漢，依一容有說。

eleven for the arhat; this is said for what is possible in one body.

論曰：邊謂預流、阿羅漢果，於沙門果居初後故。中謂一來及不還果，此觀初後在中間故。初預流果由九根得，謂意及捨、信等五根、未知當知、已知為九。未知根在無間道，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。阿羅漢果亦九根得，謂意、信等五、已知、具知，及喜、樂、捨中隨一為九。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。中間二果，隨其所應，各為七八九根所得。所以者何？且一來果次第證者，依世間道由七根得，謂意及捨、信等五根；依出世道由八根得，謂即前七根、已知根第八。倍離欲貪超越證者，如預流果由九根得；若不還果次第證者，依世間道由七根得，依出世道由八根得。如前次第得一來果。全離欲貪超越證者，由九根得，如前超越得一來果。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。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，依出世道由九根得，八根如前，已知第九，無間解脫此俱有故。豈不根本阿毘達磨問：由幾根得阿羅漢？答：十一根。云何乃言由九根得？實得第四，但由九根。而本論言十一根者，依一身中容有故說。謂容有一補特伽羅從無學位數數退已，由樂、喜、捨隨一現前，數復證得阿羅漢果。由斯本論說十一根，然無一時三受俱起，是故今說定由九根。於不還果中何不如是說？以無樂根證不還果，而於後時得有退義。亦無退已，由樂復得，非先離欲超證第三有還退義。此離欲果二道所得，極堅牢故。今應思擇，成就何根？彼諸根中幾定成就？頌曰：

The treatise says: The ends are the fruit of stream-entry and the fruit of arhat, since they are first and last among the fruits of the ascetic. The middle ones are the fruit of once-returner and the fruit of non-returner, since these are seen as between the first and the last. The first fruit, stream-entry, is obtained by nine faculties, namely mind, neutral feeling, the five of faith and the rest, the faculty of coming to know what is not yet known, and the faculty of having known: nine. The faculty of coming to know what is not yet known is on the path of no interval, and the faculty of having known is on the path of liberation; these two mutually support each other to obtain the first fruit. In this order, they are the leading cause and the supporting cause for attaining disconnection. The fruit of arhat is also obtained by nine faculties, namely mind, the five of faith and the rest, the faculty of having known, the faculty of complete knowledge, and any one of joy, pleasure, and neutral feeling: nine. The faculty of having known is on the path of no interval, and the faculty of complete knowledge is on the path of liberation; these two mutually support each other to obtain the last fruit. In this order, they are the leading cause and the supporting cause for attaining disconnection. The two middle fruits, as appropriate, are each obtained by seven, eight, or nine faculties. Why? First, the once-returner who realizes the fruit in sequence, relying on the worldly path, obtains it by seven faculties, namely mind, neutral feeling, and the five of faith and the rest; relying on the supramundane path, he obtains it by eight faculties, namely the former seven and the faculty of having known as the eighth. One who realizes it by leaping over, having reduced desire and greed, obtains it by nine faculties, as in the fruit of stream-entry. As for the non-returner who realizes the fruit in sequence, relying on the worldly path he obtains it by seven faculties, and relying on the supramundane path by eight faculties, as with the once-returner in the sequence given before. One who has wholly left desire and greed and realizes it by leaping over obtains it by nine faculties, as before in obtaining the once-returner's fruit by leaping over. Although the general statement is thus, there are differences: this is because it depends on differences of ground, so any one of pleasure, joy, and neutral feeling may be taken. For the earlier fruit by leaping over, there is only the faculty of neutral feeling. Moreover, if one realizes the fruit of non-returner in sequence and enters the basic ground at the ninth path of liberation, relying on the worldly path he obtains it by eight faculties. On the path of no interval of that one there is association with neutral feeling, and on the path of liberation there is also joy; these two mutually support each other to obtain the third fruit. The two causes for attaining disconnection are as before. Relying on the supramundane path he obtains it by nine faculties: eight as before, and the faculty of having known as the ninth, since the path of no interval and the path of liberation are both present there together. Does not the original Abhidharma ask: By how many faculties is arhatship obtained? And answer: By eleven faculties? How then is it said just now to be obtained by nine faculties? The one who really obtains the fourth fruit does so only by nine faculties. But the original treatise says eleven faculties, speaking of what is possible in a single body: namely it is possible that one individual (a sentient being), having repeatedly fallen back from the stage of the one beyond training, and with any one of pleasure, joy, and neutral feeling being present, repeatedly realizes the fruit of arhat again. For this reason the original treatise says eleven faculties; yet the three feelings never arise together at one time, and so it is now said that it is certainly obtained by nine faculties. Why is it not said likewise of the fruit of non-returner? Because one who realizes the fruit of non-returner without the faculty of pleasure has the meaning of falling back at a later time. Nor is there falling back, then attaining again through pleasure, since for one who has first left desire and leapt to realize the third fruit there is no meaning of falling back again to an existence. For this fruit of leaving desire, being obtained by the two paths, is extremely firm. Now it should be examined: which faculties does one possess? Among those faculties, how many does one necessarily possess? The verse says:

成就命意捨，各定成就三，

One who possesses life, mind, and neutral feeling certainly possesses three each,