成唯識論演祕 7.724

7.724

按《佛地經》云：「身、語、及心化，善巧方便業。」《論》第七云：此顯成所作智起三業化。由此智能善巧方便，能起身、語、心三業化。身化三種：一、自身相應，謂化自身為輪王等種種形類，及現種種諸本生事。二、他身相應，謂化魔王為佛身等，變舍利子為天女等，寄他身上示現種種變化形類。三、非身相應，謂現大地為七寶等，或現無量佛化身等，或放光明照無邊界。如是等類離自、他身，別變化作情、非情色種種形類，動地、放光、風香等事，皆為利樂諸有情故，一切皆名佛身化業。語業亦三：一、自身相應，謂佛自身化現梵音，遍告無邊諸世界等種種語業。二、他身相應，謂令聲聞大弟子等以佛梵音宣說大乘甚深法等。是故聲聞、諸菩薩等，說非己分甚深妙法，皆是如來變化所作，非彼自力。三、非身相應，謂化大海、草木等類乃至虛空，亦出音聲說大法等，如是皆名變化語業。心化唯二：一、自身相應，謂自心上化種種心，及心法影像差別。二、他身相應，謂令他心亦現種種心，及心法影像差別，此並相分似見分現。

According to the Buddhabhūmi-sūtra: "The transformations of body, speech, and mind are karma of skillful means." Fascicle seven of the [Buddhabhūmy-upadeśa] Treatise states: This shows that the gnosis of accomplishing activities gives rise to transformations of the three karmas. Because of this gnosis, one can employ skillful means and give rise to transformations of the three karmas of body, speech, and mind. Physical transformations are of three kinds: First, corresponding to one's own body, which means transforming one's own body into various forms such as a cakravartin, and manifesting various past jātaka events. Second, corresponding to another's body, which means transforming a māra king into a Buddha body and so forth, transforming Śāriputra into a heavenly maiden and so forth, manifesting various transformed forms lodged in another's body. Third, corresponding to non-bodies, which means manifesting the great earth as made of the seven jewels and so forth, or manifesting immeasurable transformed bodies of Buddhas, or emitting radiance illuminating boundless realms. Such varieties, separate from one's own and others' bodies, are separately transformed into various forms of sentient and non-sentient matter, shaking the earth, emitting light, creating winds and fragrances, and so forth, all for the benefit and joy of sentient beings; all are called the transformative physical karma of the Buddha. Verbal karma is also threefold: First, corresponding to one's own body, which means various verbal karmas wherein the Buddha's own body manifests the Brahmā sound, announcing everywhere throughout boundless worlds. Second, corresponding to another's body, which means causing great śrāvaka disciples and others to proclaim the profound Dharma of the Mahāyāna with the Buddha's Brahmā sound. Therefore, when śrāvakas, bodhisattvas, and others expound profound and sublime Dharma beyond their own capacity, this is entirely the transformed creation of the Tathāgata, not their own power. Third, corresponding to non-bodies, which means transforming the great ocean, grass, trees, and so forth, down to empty space, which also emit sounds expounding the great Dharma and so forth; all such are called transformative verbal karma. Transformation of mind is of two kinds only: First, corresponding to one's own body, which means transforming various minds and the distinct images of mental factors upon one's own mind. Second, corresponding to another's body, which means causing another's mind to also manifest various minds and the distinct images of mental factors; these are all nimitta-bhāgas appearing in the semblance of the darśana-bhāga.