俱舍論疏 26.159

26.159

論「如是諸位至生無色者」，第二離欲位也。至此位中，於諸位各加他心智。謂在凡時及聖初，先一今二。乃至修位，先七今八。然異生生無色者，雖離欲染不成他心，有漏他心生上捨故。聖生上界成他心者，無漏他心智者生上不捨故。然成二種他心，諸位不同。謂異生位及十五心，唯成有漏他心智。超越那含道類智時，具成二種，得根本地無漏道諦為果體故。離欲界染餘修位中皆具成二，聖生無色便捨世俗。

On the Śāstra's 'In these various stages... those born into the formless realm': this is the second [section], on the stage of detachment from desire. Arriving at this stage, knowledge of another's mind is added to each stage. That is to say: when an ordinary person and at the beginning of sainthood, where previously there was one, now there are two; up through the stage of cultivation, where previously there were seven, now there are eight. However, an ordinary person born into the formless realm, although detached from the defilement of desire, does not possess [knowledge of] another's mind, because contaminated knowledge of another's mind is relinquished upon rebirth above. When a noble one is born into an upper realm and possesses [knowledge of] another's mind, it is because uncontaminated knowledge of another's mind is not relinquished upon rebirth above. Yet, possessing these two types of [knowledge of] another's mind differs across the stages: at the stage of an ordinary person and during the fifteen moments of the mind, one possesses only contaminated knowledge of another's mind. When one transcends to the status of an anāgāmin at the moment of subsequent knowledge of the path, one fully possesses both types, because one obtains the uncontaminated truth of the path of a fundamental stage as the fruit's substantial entity. In the remaining stages of cultivation free from the defilements of the desire realm, one fully possesses both; if a noble one is born into the formless realm, he then relinquishes the conventional one.