俱舍論疏 27.185

27.185

論「理實無能至亦無有失」，論主正釋。五根唯是異熟、長養、不通化也。「言化九處」，據不離根。《正理論》云「生所得等，於欲界中化為九處，色界化七。依不離根言化九等，理實無有能化作根。」准二論釋，諸論之中言化九處者，依不離根說。問：修得言化四處，豈不能自身化不離根邪，因何不許化九處也？答：由生得化與根相雜，故能化九。修得化附根而住，以不相雜，故名化四。又《正理論》云「修果無心，餘化容有。修果起表，由化主心，餘容自心起身、語表。修果飲食若為資身，必在化主身中消化；若為餘事吞金、石等，或即住彼化事身中，或隨所宜置在別處，餘化飲食隨住所依。修果化心唯無記性，餘通三性，謂善、惡等。如天龍等能變化心，彼亦能為自他身化。」

On the Śāstra's statement: "In truth, none can ... there is also no fault": The author of the Śāstra provides the correct explanation. The five sense faculties are solely of ripening or nourishment, and are not accessible to conjuration. "Speaking of conjuring nine bases" is based on their not being separate from the faculties. The Nyāyānusāra states: "That which is obtained through birth, etc., in the desire realm conjures nine bases, and in the form realm conjures seven. It is in reliance on their not being separate from the faculties that it is said to conjure nine, etc.; in truth, there is none that can conjure a sense faculty." According to the explanations of the two treatises, where various treatises speak of conjuring nine bases, it is stated in reliance on their not being separate from the faculties. Question: If that acquired through cultivation is said to conjure four bases, can it not also conjure on one's own person without being separate from the faculties—why then is it not admitted to conjure nine bases? Answer: Because conjurations acquired through birth are intermixed with the faculties, they can conjure nine. Conjurations acquired through cultivation abide attached to the faculties, but because they are not intermixed, they are called conjuring four. Furthermore, the Nyāyānusāra states: "The fruit of cultivation is without mind, whereas other conjurations may have mind. When the fruit of cultivation produces manifest action, it is through the mind of the conjurer, whereas other conjurations may produce bodily and vocal manifest actions through their own minds. If the food and drink of the fruit of cultivation are for nourishing the body, they must be digested in the body of the conjurer; if they are for other purposes, such as swallowing gold, stone, etc., they either remain in that conjured body or are deposited elsewhere as appropriate, whereas the food and drink of other conjurations remain according to their support. The conjuring mind of the fruit of cultivation is solely indeterminate in nature, whereas the others are open to all three moral natures, namely wholesome, unwholesome, and so on. As for the conjuring minds of gods, nāgas, and so forth, they can also produce conjurations of their own and others' bodies."