瑜伽論記 5.110

5.110

言內化心境界者，依淨定作變化色解為化引他心，心未得之間當淨定心，所有諸色當如是淨定境，淨定是起化因，亦名為化，十四化心定外是散心，簡於彼名內化心，則此淨定所現之色亦名未滿變化心果。若起化心則名已滿變化心果，十八界內似欲界而非欲界，是上界相化心相分故，其若無漏心變似三界相，名為三界實非三界，是無漏故。如是佛所化作亦爾，若爾化人所化相餘人得見以不。

Regarding "the sphere of the internal mind of transformation": relying on pure concentration, one generates the understanding of transformed matter in order to transform and guide other minds. While the mind has not yet attained it, at the time of the pure concentration mind, all forms should be such a sphere of pure concentration. Pure concentration is the cause for generating transformations and is also called transformation. The fourteen minds of transformation outside of concentration are distracted minds; distinguishing them from those, it is called the internal mind of transformation. Thus the matter manifested by this pure concentration is also called the fruit of the incomplete mind of transformation. If one generates the mind of transformation, it is called the fruit of the complete mind of transformation. Within the eighteen realms, it resembles the desire realm but is not the desire realm; it is an objective aspect of the higher realm's mind of transformation. If a taintless mind transforms to resemble the characteristics of the three realms, it is called the three realms but is truly not the three realms, because it is taintless. What is transformed by the Buddha is also like this. If so, can the forms transformed by a transformed person be seen by other persons or not?