俱舍論疏 3.189

3.189

論「諸極多者」，下一行頌第六明極多門。極多成就十九根，有其二位：一是凡位、二聖位。凡謂二形，唯除三無漏。聖謂未離欲貪，除二無漏及除一形。此論釋頌第四句，云「除二無漏及除一形，乃至女、男二根隨除一種，以諸聖者無二形故。」此文既是明極多，文言一形但遮其有二，不是遮無形，若有無者非極多故。此論此釋不違定成十三根也。《正理》釋第四句云「除二無漏及除一形，乃至言一形者，無有二形及與無形得聖法故。」述曰：此無形者，謂是本性除去者，非漸命終，與前意別。

On the Śāstra's statement: 'As for the absolute maximum,' the following single stanza of verse is the sixth part, explaining the gateway of the absolute maximum. Possessing at maximum nineteen faculties has two stages: first, the stage of an ordinary person; second, the stage of an ārya. For the ordinary person, it refers to possessing both sexes, excluding only the three anāsrava [faculties]. For the ārya, it refers to not having detached from desire, excluding two anāsrava [faculties] and excluding one sex. This treatise, explaining the fourth line of the verse, says: 'Excluding two anāsrava [faculties] and excluding one sex, up to: either one of the female and male faculties is excluded, because noble ones do not have both sexes.' Since this text explains the maximum, the text's words 'one sex' merely exclude having two, not excluding being sexless, for if one were sexless it would not be the maximum. This explanation of this treatise does not contradict the definite possession of thirteen faculties. The *Nyāyānusāra*, explaining the fourth line, says: 'Excluding two anāsrava [faculties] and excluding one sex, up to: the phrase "one sex" is because neither one with both sexes nor one without sex attains the noble Dharma.' Commentary: This 'without sex' refers to one who is naturally so or through excision, not one whose life is gradually departing; this is different from the previous meaning.