仁王護國般若波羅蜜多經疏 3.170

3.170

解曰：佛自現身或大或小，即是七八卷舒變也。現所居土或淨或穢，即十一二隱顯變也。此上皆為破諸情計，遣事一多、遣相大小、遣身凡聖、遣佛勝劣、遣土淨穢，破諸有情無始時來妄生分別，見一定一、見多定多，乃至見淨定淨、見穢定穢，即法執也。覩佛神變，悟事由心、了相即性，遣諸執故。又《本記》云「變有三意：一者遍空，一花入無量花，為除不樂大乘障故有遍空。二者轉變，一佛土入無量佛土，為除執我所障故有轉變。三者顯了，一佛身入無量眾生身，為除怖畏生死障故有顯了。」

Explanation: The Buddha personally manifesting his body as either great or small refers to the seventh and eighth [types of transformation]: contracting and expanding. Manifesting the land where he abides as either pure or defiled refers to the eleventh and twelfth: concealing and revealing. All these above are meant to shatter conceptual clingings: dispelling phenomena as one or many, dispelling marks as great or small, dispelling bodies as ordinary or noble, dispelling buddhas as superior or inferior, and dispelling lands as pure or defiled; shattering the delusive discriminations generated by sentient beings since beginningless time—seeing the one as determinately one, seeing the many as determinately many, and so forth up to seeing the pure as determinately pure, and seeing the defiled as determinately defiled—which is grasping at phenomena (dharma-grāha). Beholding the Buddha's supernormal transformations, they awaken to the fact that phenomena arise from the mind and realize that characteristics are none other than the nature, thereby dispelling all attachments. Furthermore, the Benji says: “Transformations have three intents: first, filling space, where one flower enters immeasurable flowers, which exists to eliminate the obstacle of not delighting in the Great Vehicle; second, transmutation, where one buddha-land enters immeasurable buddha-lands, which exists to eliminate the obstacle of clinging to what belongs to the self; third, manifestation, where one buddha-body enters immeasurable bodies of sentient beings, which exists to eliminate the obstacle of fearing saṃsāra.”