俱舍論疏 7.145

7.145

論「此中五種至以明利故」，明八種中，五能入出聖道，欲生得善亦續聖道，以明利故。於三界中聖道出、入可知。《正理論》云「若生第二靜慮已上，起下三識身時，諸有未離自地染者，彼從自地善、染、無記作意無間三識現前，三識無間還生自地三種作意。諸有已離自地染者，除染作意，唯善、無記作意無間三識現前，三識無間亦唯起此二種作意。准此借識，非通果也。」

The treatise says: "Among these, five... because they are sharp and lucid." This explains that among the eight, five can enter into and emerge from the noble path, and the innate good [mind] of the desire realm can also continue into the noble path because it is sharp and lucid. The entering and emerging from the noble path among the three realms can be understood [from this]. The Nyāyānusāra states: "When one is reborn in the second dhyāna or above and arouses the lower three sensory consciousnesses, if one has not yet abandoned the defilements of one's own stage, those three consciousnesses appear immediately following the good, defiled, or indeterminate mental application of one's own stage; immediately following the three consciousnesses, the three kinds of mental application of one's own stage are generated again. For those who have already abandoned the defilements of their own stage, defiled mental application is excluded, and the three consciousnesses appear immediately following only good or indeterminate mental application; immediately following the three consciousnesses, they likewise arouse only these two kinds of mental application. According to this, borrowing sensory consciousnesses is not a result of supernatural power."