瑜伽論記 9.317

9.317

轉變中，云若於其地起水勝解；即令成水如實非餘等者，景云：問：本是其地，云何能變令成於水？答曰：若隨法相道理，其地各從一切眾生地種子生，雖同一處隨種各別，並是有漏，即於此處諸佛見地，地是無漏，自從諸佛無漏種生，欲令眾生得水用，即以妙觀智擊圓鏡智，令地不起令水種生水，水是無漏，以此為緣能令眾生地滅水生，故名為變。故攝論云：由觀行人識為增上緣，餘人識變地成水等，亦可此據唯識理門，一切法但唯有識，雖後變改種種諸色，非色似色但識量，以彼能熏唯心非色但有心種，復識種生起識時變起似色，菩薩旋知此道理，故能變地令成水等皆無障礙，亦如須彌芥子亦唯識量無別實色定實大小，菩薩體之，欲令眾生生信心故，故現須彌入芥子中，論理無實小包於大。

Regarding transformation, where it says, "If one produces the resolution of water with respect to earth, it is made to become water in reality, not otherwise," and so forth: Jing says: Question: It was originally earth; how can it be transformed to become water? Answer: If one follows the principles of the characteristics of dharmas, that earth arises from the seeds of earth of all sentient beings respectively; although in the same place, they are distinct according to their seeds, and all are tainted. Right at this place, the Buddhas see earth, but that earth is taintless, arising of itself from the taintless seeds of the Buddhas. Desiring to cause sentient beings to obtain the function of water, [the Buddha] stimulates the mirror-like wisdom with the marvelous contemplative wisdom, so that earth does not arise and the seeds of water are caused to produce water. Water is taintless. With this as a condition, it can cause the earth of sentient beings to cease and water to arise; therefore, it is called transformation. Thus the Mahāyānasaṃgraha says: "Due to the consciousness of the practitioner serving as the predominant condition, the consciousnesses of other persons transform earth into water, and so forth." Alternatively, this may be based on the doctrinal approach of consciousness-only: all dharmas are consciousness-only. Although various forms are subsequently transformed and altered, they are non-forms resembling forms, being only the measure of consciousness. Because what is capable of perfuming is only mind and not form, there are only mental seeds; when the seeds of consciousness again arise and generate consciousness, they transform and project resembling forms. The Bodhisattva fully understands this principle, and therefore is able to transform earth to make it become water and so forth, all without obstruction. It is also like Mount Sumeru and a mustard seed: they too are only the measure of consciousness, lacking any separate, real form of definitely real large or small size. The Bodhisattva realizes this, and in order to cause sentient beings to generate faithful minds, displays Mount Sumeru entering into a mustard seed. In the logic of the treatise, there is no real small containing the large.