俱舍論記 27.121

27.121

「三者意勢至并異生」者，意勢極遠，舉心即至。諸佛境界不可思議。又《正理》解意勢中云「如日舒光，蘊流亦爾，能頓至遠故說為行。若謂不然，此沒彼出，中間既斷，行義應無。或佛威神不思議故，舉心即至，不可測量。故意勢行唯世尊有。」《正理論》解，一即舉喻以顯、二即讚不思議，然意不許中間間斷。問：若非間斷，如至極遠，度一極微經一剎那，如何舉心身即至彼？解云：此讚極速言，舉心緣身即能至。然於中間亦經多念，身微妙故非餘所見，大而不停故能速至。又解：第一剎那舉心緣時，第二剎那隨方遠近現一大身，中間續起第三剎那方至彼處。又解：非從此處漸行至彼，舉心緣時不離本處隨方遠近現一大身，故說此身即能至彼。如應持菩薩量佛身時，上過無量無邊世界常見佛身。問：如何得知中間不斷？解云：《正理》既言如日舒光，蘊流亦爾，能頓至遠故說為行。又《正理》二十四解中有云「有餘復言：死、生二有雖隔而至，如意勢通。此亦不然，非所許故。」以此文證，故知意勢中間不斷。於三種中，故意勢行唯世尊有，勝解兼餘聖，運身并異生。又《婆沙》一百四十一云「有說聲聞成一，謂運身；獨覺成二，除意勢；唯佛世尊具成三種。有說；異生成一，謂運身。二乘成二，除意勢。然聲聞運身所顯，獨覺意解所顯。佛具成三，意勢所顯。」《婆沙》雖無評家，此論、《正理》、《顯宗》等皆同第二說，即以第二師為正。

On "The third is mental momentum ... together with ordinary worldlings": mental momentum reaches extremely far, arriving as soon as the mind is raised. The domain of the Buddhas is inconceivable. Furthermore, the Nyāyānusāra, in explaining mental momentum, states: "Just as the sun diffuses its rays, so too is the stream of aggregates; being able to reach a distant place instantaneously, it is spoken of as locomotion. If one claimed it were not so, but vanished here and appeared there, with an interruption in between, the meaning of 'locomotion' would not exist. Or, because the Buddha's spiritual majesty is inconceivable, arriving as soon as the mind is raised, it cannot be measured. Therefore, locomotion by mental momentum belongs solely to the World-Honoured One." In the explanation of the Nyāyānusāra, the first presents an analogy to elucidate it, and the second praises it as inconceivable, yet its intention does not permit an interruption in between. Question: If there is no interruption, when arriving at an extremely distant place where crossing a single paramāṇu takes one kṣaṇa, how can the body arrive there as soon as the mind is raised? Explanation: This praises extreme swiftness, saying that as soon as the mind is raised toward the body, it can arrive. However, in between it also passes through many moments; because the body is subtle, it is not seen by others, and being great without stopping, it can arrive quickly. Another explanation: In the first kṣaṇa when the mind is raised toward it, in the second kṣaṇa it manifests a large body according to the distance of the direction, and arising continuously in between, in the third kṣaṇa it finally arrives at that place. Another explanation: It is not that one gradually travels from here to there; when the mind is raised toward it, without leaving the original place, it manifests a large body according to the distance of the direction, and therefore it is said that this body can immediately arrive there. Just as when the Bodhisattva Uttara measured the Buddha's body, passing upward through immeasurable and boundless world-systems, he constantly saw the Buddha's body. Question: How is it known that there is no interruption in between? Explanation: Since the Nyāyānusāra states that just as the sun diffuses its rays, so too is the stream of aggregates, able to reach a distant place instantaneously and hence spoken of as locomotion. Furthermore, Nyāyānusāra 24, in explaining intermediate existence, states: "Others again say: although the two existences of death and birth are separated, they are reached like the supernormal power of mental momentum. This too is incorrect, because it is not accepted." On the evidence of this text, we know that mental momentum has no interruption in between. Among the three kinds, locomotion by mental momentum belongs solely to the World-Honoured One; resolute resolve extends to the other noble ones; and bodily transport extends to ordinary worldlings. Furthermore, Mahāvibhāṣā 141 states: "Some say the śrāvaka accomplishes one, namely bodily transport; the pratyekabuddha accomplishes two, excluding mental momentum; only the Buddha, the World-Honoured One, fully accomplishes all three kinds. Some say: ordinary worldlings accomplish one, namely bodily transport. The two vehicles accomplish two, excluding mental momentum. However, the śrāvaka is manifest in bodily transport, the pratyekabuddha is manifest in resolute resolve, and the Buddha fully accomplishes all three and is manifest in mental momentum." Although the Mahāvibhāṣā has no adjudicator's decision, this treatise, the Nyāyānusāra, the Samayapradīpikā, etc., all agree with the second explanation, taking the second master's view as correct.