俱舍論疏 27.173

27.173

論「諸所化事至起表心故」，述二種化。「化事唯自地心」者，即欲界心還化欲界事等。若作發言，初二地，自地化心語；二禪已上，下地化心語，已上地心不發語故。《正理論》云「若生欲界第二定等化事轉時，如何起表？非威儀路、工巧處心依異界身而可現起，彼必依止自界身故。此無有過，引彼界攝大種現前為所依故。謂引色界大種現前，與欲界身密合而住，依之起彼能發表心，無定地表心依散地身過。或起依定能發表心，如依定生天眼、耳識。」

On the Śāstra's statement: "All conjured affairs ... because it generates the mind of manifest action": This explains the two types of conjuration. "Conjured affairs belong only to the mind of their own stage" means that a desire-realm mind conjures desire-realm affairs, and so forth. If one produces speech, in the first two stages speech arises from the conjuring mind of their own stage; from the second dhyāna and above, speech arises from the conjuring mind of a lower stage, because minds of higher stages do not produce speech. The Nyāyānusāra states: "When one is born in the desire realm and conjured affairs of the second concentration, etc., are operating, how does manifest action arise? A mind of deportment or arts and crafts cannot actualize dependent on the body of a different realm, for it must depend on the body of its own realm. There is no fault here, because it induces great elements comprised within that realm to be present as its support. That is, one induces great elements of the form realm to be present and to abide closely united with the desire-realm body, and based on them generates that mind capable of producing manifest action; thus there is no fault of a manifest mind of a concentrated stage depending on a body of a distracted stage. Or one generates a mind capable of producing manifest action dependent on concentration, just as divine eye and ear consciousnesses arise dependent on concentration."