俱舍論記 10.139

10.139

「若生色界至謂通果心俱」者，此簡差別。准此，通果唯捨相應，捨受中庸順通果故。憂離欲捨，喜非中庸，故不說成。又《婆沙》一百三十九云若「生初靜慮，成就欲界一法捨意近行，即通果心俱，總緣色等為境起故。有說：成就三，謂色、聲、法捨意近行。此心若緣所起身表，即有緣色捨意近行；此心若緣所起語表，即有緣聲捨意近行；此心若緣所變化事，以總緣法故，即有緣法捨意近行。有說：成就六，謂六捨意近行，即通果心俱，此心容有總、別緣故（解云：於三說中，初說為正。一同此論、《正理》；二不言有說。此初師意說縱緣身、語業，亦兼緣能造觸。或緣身業，兼緣香、味、觸。緣語業，兼緣色、香、味、觸。故但名法捨意近行）。」又《婆沙》云「生第二靜慮，成就初靜慮一，謂法捨意近行，以總緣故。有說：成就三，謂色、聲、法。若緣所起身表，即有緣色；若緣所起語表，即有緣聲；若緣所變事，以總緣故，即有緣法。有說：彼成就四，謂色、聲、觸、法。以生第二靜慮起初靜慮三識身時，容有彼眷屬別緣色、聲、觸，初靜慮地無覆無記意識現在前故，或通果心總別緣故。」解云：初說為正。如前解，應知緣身、語業兼緣能造觸，或緣身業兼緣觸，緣語業兼緣色、觸故。但名法捨意近行，第三師說從三識身後所引眷屬威儀意識容有別緣，或通果心總別緣故，成初定四。

Regarding "If born in the form realm... meaning it is associated with the mind that is the fruition of supernormal powers": this differentiates the distinctions. Inferred from this, the fruition of supernormal powers is associated only with equanimity, because the feeling of equanimity is neutral and accords with the fruition of supernormal powers. Grief is abandoned upon detachment from desire, and joy is not neutral, so they are not said to be achieved. Furthermore, Mahāvibhāṣā 139 says: "If one is born in the first dhyāna, one achieves in the desire realm one mental application of equanimity directed toward mental objects, which is associated with the mind that is the fruition of supernormal powers, arising because it takes forms and so forth generally as its objective sphere. Some say: one achieves three, namely mental applications of equanimity directed toward visible form, sound, and mental objects. If this mind takes as its objective sphere the bodily vijñapti that is produced, then there is a mental application of equanimity directed toward visible form; if this mind takes as its objective sphere the vocal vijñapti that is produced, then there is a mental application of equanimity directed toward sound; if this mind takes as its objective sphere things created by transformation, because it takes mental objects generally, then there is a mental application of equanimity directed toward mental objects. Some say: one achieves six, namely the six mental applications of equanimity, which are associated with the mind that is the fruition of supernormal powers, because this mind may take objects generally or individually." (The explanation states: Among the three explanations, the first is correct. First, it agrees with this treatise and the Nyāyānusāra; second, it does not say 'Some say'. The intention of this first master is to say that even if one takes bodily and vocal karma as an objective sphere, one also concurrently takes the tangible elements that are their causes. Or, taking bodily karma concurrently takes odors, tastes, and tangibles; taking vocal karma concurrently takes visible forms, odors, tastes, and tangibles. Therefore, it is only called a mental application of equanimity directed toward mental objects.) Furthermore, the Mahāvibhāṣā says: "If born in the second dhyāna, one achieves one in the first dhyāna, namely the mental application of equanimity directed toward mental objects, because of taking them generally. Some say: one achieves three, namely visible form, sound, and mental objects. If one takes as an objective sphere the bodily vijñapti that is produced, then there is that directed toward visible form; if one takes as an objective sphere the vocal vijñapti that is produced, then there is that directed toward sound; if one takes as an objective sphere created things, because it takes them generally, then there is that directed toward mental objects. Some say: they achieve four, namely visible form, sound, tangibles, and mental objects. Because when one born in the second dhyāna gives rise to the three consciousness-bodies of the first dhyāna, their retinue may individually take visible forms, sounds, and tangibles as objective spheres, since the undefiled, indeterminate mental consciousness of the first dhyāna plane is present, or because the mind that is the fruition of supernormal powers takes objects generally and individually." The explanation states: The first explanation is correct. As explained before, one should know that taking bodily and vocal karma as an objective sphere concurrently takes the tangible elements that are their causes, or taking bodily karma concurrently takes tangibles, and taking vocal karma concurrently takes visible forms and tangibles. Therefore, it is only called a mental application of equanimity directed toward mental objects. The third master says that the retinue of deportment-mental consciousness induced following the three consciousness-bodies may take them individually, or because the mind that is the fruition of supernormal powers takes objects generally and individually, one achieves four in the first dhyāna.