成唯識論演祕 1.71

1.71

身、語、意三，如次為彼神變、記心、教戒輪因。略辨名者，修所成果威德作用難測名「神」；轉變不定名之為「變」。「變」者是境；「神」者智也。「心」謂他心；「記」謂別識。識別彼心，故名記心，二並依主。「教」者教示，令彼善生；「誡」即誡勗，令其惡滅。教、誡兩異，合得其名，相違釋也；又，亦教亦誡，持業釋也；前非後是，「教」、「誡」俱是智之業故。解曰：「前非」者，相違釋非也，今取持業釋。三者皆有摧伏、運轉故，總名「輪」，俱持業釋，餘釋如章。

Body, speech, and mind, respectively, are the causal grounds for those wheels of miraculous transformation, mind-reading, and instructional admonition. To briefly explain the names: the majesty, virtue, and functioning resulting from cultivation that are unfathomable are called "miraculous" (śakra/rddhi); changing and not being fixed is called "transformation." "Transformation" is the object; "miraculous" is the wisdom. "Mind" refers to the minds of others; "reading" (ādeśanā) refers to distinguishing consciousness. Distinguishing and understanding the other's mind is thus called "mind-reading" (ādeśanā-citta); both are genitive tatpuruṣa compounds. "Instruction" means teaching and showing, causing their wholesome states to arise; "admonition" means warning and exhorting, causing their unwholesome states to cease. Instruction and admonition being two different things, their combined name forms a dvandva compound. Alternatively, being both instruction and admonition, it is a karmadhāraya compound; the former is incorrect and the latter is correct, because both "instruction" and "admonition" are the functions of wisdom. Explanation: "the former is incorrect" means the dvandva interpretation is incorrect; we now adopt the karmadhāraya interpretation. Because all three possess the functions of subjugating and revolving, they are collectively named "wheels" (cakra), all being karmadhāraya compounds; other explanations are as in the chapter.