俱舍論記 7.91

7.91

「論曰至生善染心」者，謂欲界善心無間生九，謂自界四、色界二心、於入定時生善心、於續生位生染心。又《正理》二十云「生何善心？復何地攝？此於初位生加行心。若於後時生離欲得，隨順住故，無容起彼生得善心，生在此間不能令彼起現前故。有說：彼心未至地攝。有言：亦攝在初靜慮。有說：亦在靜慮中間。尊者瞿沙作如是說：乃至亦在第二靜慮，如超定時隔地而起。有作是說：非等引心無力能牽隔地心起，是故彼說理定不然。」准《正理》文，故知身在下地，不能起上生得善心。

Regarding 'The treatise says [...] produces wholesome and defiled minds': this means that the wholesome mind of the desire realm produces nine immediately: namely, the four of its own realm, two minds of the form realm—producing a wholesome mind at the time of entering concentration, and producing a defiled mind at the stage of continuing rebirth. Furthermore, Nyāyānusāra, fascicle 20, says: 'What wholesome mind is produced? And included in what stage? In the initial stage, it produces an applied-effort mind. If at a later time it produces [a mind] acquired through detachment from desire, because it abides in accordance with it, there is no possibility of giving rise to an innately acquired wholesome mind of that [higher stage], because being born here below, one cannot cause that to be brought to present manifestation. Some say: That mind is included in the threshold stage. Some say: It is also included in the first dhyāna. Some say: It is also in the intermediate dhyāna. The venerable Ghoṣa speaks thus: It is even in the second dhyāna, just as when skipping stages in concentration it arises across stages. Others say: A non-concentrated mind has no power to pull along and give rise to a mind across stages; therefore, that statement is logically definitively untenable.' Based on the text of the Nyāyānusāra, we therefore know that while the body is in a lower stage, one cannot give rise to an innately acquired wholesome mind of an upper [stage].