成唯識論述記 7.747

7.747

述曰：於前三位，九根為性。然加行位及資糧位，於後涅槃勝法，求證未知愁慼，欲證亦有憂根，即以十根為性。安惠菩薩集糅《對法》，多順同彼，以不通無漏，復是慼行，非正根攝，根本位中必憂不起，《瑜伽》等中故多不說。然解脫、加行分位，非無此憂根，然資助法，非正根法，若入無漏彼漏滅故。然此無漏根通三界地，五十七說：「七根入無色，後三有一能入，有一不能入。」彼前文復云：空處等十一根可得，非想地唯八，即三無漏非想皆無。前三無色有此初根，餘二根可知，此相難故，所以別說。

The Commentary states: In the preceding three stages, nine faculties serve as their nature. However, in the stage of expedients and the stage of provisions, regarding the later superior dharma of nirvāṇa, seeking to realize what is not yet known involves sorrowful distress, and desiring to realize it also includes the faculty of grief, so ten faculties serve as their nature. Bodhisattva Sthiramati, in compiling the Abhidharmasamuccaya, mostly agrees with that. Because it does not extend to the anāsrava and is furthermore a distressed mental action, it is not subsumed under the proper faculties; in the fundamental stage grief definitely does not arise, which is why in the Yogācāryabhūmi and others it is mostly not mentioned. Yet in the stages of the aids to liberation and expedients, this faculty of grief is not absent; however, it is an auxiliary dharma, not a proper faculty dharma, for if one enters the anāsrava, those outflows are extinguished. However, this anāsrava faculty extends across the grounds of the three realms. Fascicle 57 states: 'Seven faculties enter the formless realm; of the last three, one can enter and one cannot enter.' Its preceding text also says: In the stage of infinite space and so forth, eleven faculties are obtainable, while in the stage of neither-perception-nor-non-perception there are only eight; that is, the three anāsrava faculties are all absent in neither-perception-nor-non-perception. The first three formless realms have this first faculty; the remaining two faculties can be known by inference. Because this characteristic is difficult to understand, it is explained separately.