俱舍論疏 27.171

27.171

論「如得靜慮至俱時得故」，述得時也。《正理論》云「然得靜慮總有三時，離染、受生、加行異故。謂離下染得上靜慮時，亦得此定所引化心果。從上地沒生色界時，及由加行起勝功德，但有新得所依靜慮，亦兼得彼所引化心。依欲界身得阿羅漢及練根位得應果時，十四化心一時總得。乃至身在第四靜慮得阿羅漢，得五化心。」《婆沙》一百二十二云「諸變化事是前道及化心果。」又百三十五云「化當言有心無心？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，以父母生身亦至梵世。」

On the Śāstra's statement: "As one attains the dhyānas ... because they are obtained simultaneously": This explains the time of attainment. The Nyāyānusāra states: "However, there are three times in all for attaining a dhyāna, owing to the differences of detachment from defilement, rebirth, and application. That is, when one separates from the defilements of a lower stage and attains a higher dhyāna, one also obtains the fruit of the conjuring mind induced by this concentration. When one falls from a higher stage and is born into the form realm, and when through application one generates superior qualities, whenever there is a newly attained supporting dhyāna, one also concurrently attains the conjuring mind induced by it. When one attains the state of an arhat based on a desire-realm body, and at the stage of refining the faculties when one attains the fruit of arhatship, all fourteen conjuring minds are obtained at once. Up to: when one's body is in the fourth dhyāna and one attains arhatship, one obtains five conjuring minds." Fascicle 122 of the Vibhāṣā states: "Conjured events are the fruits of the preparatory path and the conjuring mind." Fascicle 135 also states: "Should a conjuration be called with mind or without mind? Answer: It should be called without mind. However, there are two kinds of conjuration: first, that acquired through cultivation, which is without mind; second, that acquired through birth, which is with mind. Here we speak of that acquired through cultivation, for conjurations are not the support of consciousness, because even the body born of parents can reach the Brahmā world."