俱舍論頌疏論本 27.110

27.110

化身與化主，語必俱非佛者，若一化主起多化身，要化主語時，諸所化方語言音、詮表一切皆同故，有伽陀頌曰：「一化主語時，諸所化皆語，一化主若默，諸所化亦然。」佛則不爾，與所化語容不俱時，言音所詮亦容有別，以佛定力不思議故。問：「發語心起，化心已無，應無化身，化如何語？」答：「頌言『先立願留身，後起餘心語。』謂先願力留所化身，後起餘心發語表業，故雖化、語二心不同，而依化身亦得發語。」

Regarding "the apparitional body and the creator of the apparition / must speak simultaneously, except for a Buddha": if a single creator of apparitions creates many apparitional bodies, only when the creator speaks do the various apparitions speak, their spoken sound and semantic signification being entirely identical. Hence a gāthā says: "When the single creator of apparitions speaks, all the apparitions speak; / If the single creator of apparitions is silent, all the apparitions are likewise." A Buddha is not like this: he and the apparitions need not speak at the same time, and what their spoken sounds express may also differ, because the power of a Buddha's concentration is inconceivable. Question: "When the mind that utters speech arises, the apparition-mind is already gone, so there should be no apparitional body; how can the apparition speak?" Answer: "The verse says: 'First making a vow, they retain the body; / afterwards, a different mind produces speech.' That is, through the power of a prior vow they retain the created body, and afterwards they arouse a different mind to generate the unmanifest karmic act of issuing speech. Therefore, although the apparition-mind and the speech-mind are distinct, one can still issue speech based on the apparitional body."