成唯識論掌中樞要 2.109

2.109

「三業化」者，身化有三：一、現神通化。謂現種種工巧等處，摧伏諸伎慠慢眾生，即是悲、惠平等運道，如現神通度迦葉等。二、現受生化。謂往彼處示同類生，而居尊位，攝伏一切異類眾生。三、現業果化。謂示領受本事、本生、難修諸行，如毘濕、飯怛羅等一切本生事名「本生事」；依此本生先所修行種種苦行名「難修行」；或於今世依變化身先修苦行，後捨彼行，修處中行，方得菩提，名「難修行」。如說如來迦葉佛世作是罵言，何處沙門剃鬚髮者有大菩提，無上菩提極難得故。由此惡業今受苦果，此為止行惡行，現化所作。語化亦三：一、慶慰語化。謂所宣暢種種隨樂文義巧妙，小智眾生初聞當信。二、方便語化。謂立學處毀諸放逸，讚不放逸，又復建立隨信解人、隨法行等。三、辨揚語化。謂斷眾生無量疑惑。意化有四：一、決擇意化。謂決擇彼八萬四千心行差別，如疏中解，《賢劫經》第二卷中喜王菩薩宴坐思惟等。二、造作意化。謂觀眾生所行之行，行與不行，若得若失，為令取捨造作對治。三、發起意化。謂為欲說彼對治故，顯彼所樂名、句、字身。四、領受意化。則依四記等。四記有二：一、人四記；二、法四記。如別卷抄。

Regarding the "transformation of the three karmas": physical transformation has three [modes]. First is the transformation manifested through supernormal powers. This refers to manifesting various sites of craftsmanship and the like to subdue sentient beings who are arrogant regarding their arts and skills; this is indeed the path that equally activates compassion and wisdom, as in manifesting supernormal powers to convert Kāśyapa and others. Second is the transformation manifested through taking birth. This refers to going to those places and displaying birth of the same class while occupying the preeminent station, thereby subduing all sentient beings of differing classes. Third is the transformation manifested through karmic fruition. This refers to displaying the enduring of past events, past lives, and difficult ascetic practices. For example, all past life events such as those of Viśvantara and others are called "past life events"; the various austerities previously practiced on the basis of these past lives are called "difficult ascetic practices"; or else, relying on a transformation-body in the present life, first practicing austerities and later relinquishing that practice to cultivate the practice of the middle way, and only then attaining bodhi—this is called "difficult ascetic practices." As it is said, in the time of the Buddha Kāśyapa the Tathāgata spoke this insult: "How could a shaven-headed śramaṇa possess the great bodhi? For unsurpassed bodhi is exceedingly difficult to attain." Due to this unwholesome karma, he now undergoes painful retribution; this is an action performed by manifested transformation in order to stop unwholesome deeds. Verbal transformation also has three [modes]. First is comforting verbal transformation. This refers to proclaiming diverse, delightful, subtle expressions and meanings, so that sentient beings of small intellect will have faith upon first hearing them. Second is expedient verbal transformation. This refers to establishing precepts to deprecate heedlessness and praise heedfulness, and furthermore establishing persons who follow faith, those who follow the Dharma, and so forth. Third is elucidating verbal transformation. This refers to severing the measureless doubts of sentient beings. Mental transformation has four [modes]. First is decisive mental transformation. This refers to making decisions on the distinctions of their eighty-four thousand mental activities, as explained in the commentary, or King Joyous Bodhisattva quietly sitting in contemplation in the second fascicle of the *Bhadrakalpika-sūtra*, and so forth. Second is activating mental transformation. This refers to observing the practices pursued by sentient beings—practices undertaken and not undertaken, their gains and losses—and fabricating antidotes to make them adopt or reject. Third is initiating mental transformation. This refers to manifesting the bodies of names, sentences, and phonemes that they delight in, in order to preach those antidotes. Fourth is receptive mental transformation. This is based on the four modes of answering, and so forth. The four modes of answering are twofold: first, the four modes of answering regarding persons; second, the four modes of answering regarding dharmas. As recorded in a separate fascicle's notes.