俱舍論記 27.143

27.143

「如是十四至亦無有失」者，釋第十五、十六句。十四修得，無記性攝。餘生得等能變心，通三性攝。如天龍等能變化心，彼亦能為自、他身化，於十色處化九，除聲。理實無能化為根者，然所化境改轉本形，不離根故，言化九處亦無有失。若修得化，不轉本形但化四處，以離根故不說化根。故《婆沙》一百三十五云「修得化，若欲界繫四處攝，若色界繫二處攝。生得化，若欲界九處攝，若色界繫七處攝。問：由如是法成化身故，化當有心？無心耶？答：當言無心。然化有二種：一修得，此無心；二生得，此有心。此中說修得化，非心依故。又有二種：一化他身，此無心；二化自身，此有心。此中說他身化，非心依故。若變化他有情身者，如自身說。

"Such fourteen [...] up to there is also no error": This explains the fifteenth and sixteenth lines. The fourteen acquired through cultivation are subsumed under the non-defined nature. The remaining minds capable of transformation acquired at birth, etc., are subsumed under all three natures. As with the transformation-capable minds of gods, nāgas, and so forth, they can also effect transformations of their own and others' bodies, transforming nine of the ten material bases, excluding sound. In reality, none can transform sense faculties; however, because the transformed object alters the original form without being separate from the faculties, saying that they transform nine bases is also without error. If it is a transformation acquired through cultivation, it does not alter the original form but transforms only four bases; because it is separate from the faculties, it is not said to transform faculties. Hence the Mahāvibhāṣā, fascicle 135, says: "Transformations acquired through cultivation are subsumed under four bases if bound to the desire realm, and under two bases if bound to the form realm. Transformations acquired at birth are subsumed under nine bases if bound to the desire realm, and under seven bases if bound to the form realm. Question: Since the transformed body is constituted by such dharmas, does the transformation have a mind or is it without mind? Answer: One should say it is without mind. However, transformations are of two kinds: first, those acquired through cultivation, which are without mind; second, those acquired at birth, which have a mind. What is spoken of here is transformation acquired through cultivation, which is not a support for mind. Furthermore, there are two kinds: first, transforming another's body, which is without mind; second, transforming one's own body, which has a mind. What is spoken of here is transformation of another's body, which is not a support for mind. If one transforms the body of another sentient being, it is as explained for one's own body."