俱舍論疏 3.188

3.188

論「如斷善根至愚生無色界故」，釋頌後二句。言成八根，信等五及命、意、捨。十四定不定，謂七色根及苦、憂、喜、樂、三無漏根。斷善者極少成八，極多十四。愚生無色唯成八根，更無增理。《婆沙》一百五十，隨信行極多十九、極少十三。十九者，除一形、二無漏根，即未離欲染住見道者。十三者，身、命、意、四受、信等五、一無漏根，即已離欲染漸命終位入見道者。問：何故此位能入見道？答：是愛行者一期生中恒厭生死，臨命終時苦受所觸厭心轉增能入見道。如隨信行，隨法行亦爾。

On the Śāstra's statement: 'Just as one whose roots of good are severed up to because a foolish person is born in the formless realm,' this explains the last two lines of the verse. The statement 'possessing eight faculties' means the five of faith and so forth, as well as vitality, mind, and equanimity. Fourteen are indefinite, namely the seven material faculties, pain, grief, joy, pleasure, and the three anāsrava faculties. One whose roots of good are severed possesses eight at minimum and fourteen at maximum. A foolish person born in the formless realm possesses only eight faculties; there is no principle for any increase. In the *Vibhāṣā*, fascicle 150, a follower of faith (śraddhānusārin) possesses at most nineteen and at minimum thirteen. Nineteen means excluding one sex and two anāsrava faculties, namely one who has not yet detached from desire and abides in the path of seeing. Thirteen means physical, vitality, mind, four sensations, the five of faith and so forth, and one anāsrava faculty, namely one who has already detached from desire and enters the path of seeing at the stage of gradual departure of life. Question: Why is one at this stage able to enter the path of seeing? Answer: Such a practitioner of craving constantly feels revulsion toward saṃsāra throughout their single lifespan; when touched by painful sensations at the approach of death, their revulsion increases even more, enabling them to enter the path of seeing. As with the follower of faith, so it is with the follower of Dharma (dharmānusārin).