俱舍論疏 27.155

27.155

論「又前二導至最勝非餘」，重釋。由前二示導，不能令他決定必引當利益及安樂果故，非是最勝。《婆沙》一百三云「問：應為何人現神變事？答：若於佛法決定信者及不信者不應為現，若不定者應為現之引入正法。若為不信者現，彼即云此何希有，世有明呪名健馱梨，善受持者亦能示現如是幻惑，誰有智者現斯鄙事？他記心亦爾，有明呪名剎尼迦，有善受持者亦知他心。」

The Śāstra states: "Moreover, the former two guidances … is the most supreme, not the others." This explains it again. Because the former two guidances cannot definitively and necessarily induce future benefit and the fruit of well-being for others, they are not the most supreme. Fascicle 103 of the Vibhāṣā says: "Question: For what kind of person should one manifest miracles? Answer: For those who are definitive in faith in the Buddha-Dharma and those who are definitive in non-faith, one should not manifest them. For those who are not definitive, one should manifest them to lead them into the true Dharma. If one manifests them for those without faith, they will immediately say: 'What is wondrous about this? In the world there is a dhāraṇī-spell named Gāndhārī; one who properly maintains it can also manifest such illusions. What wise person would manifest such a contemptible thing?' Mind-reading is also like this: there is a spell named Kṣaṇikā, and one who properly maintains it can also know others' minds."