大乘義章 15.52

15.52

次就三性分別化心。化有二種：一生慧化，如似魔王作化佛像，如是一切。二修慧化，依禪發通，依通起化。生慧之化是報無記，修慧之化論說不同。若依《毘曇》，通體是善，化心無記。成實法中，非破《毘曇》，利他心起，云何無記？當知化心一向是善。大乘法中，義有兩兼。若論世俗，等智起化與《毘曇》同，故《地持》中說為無記化化禪。異如實智，記一向是善（此三門竟）。

Next, the transformative mind is differentiated according to the three natures. There are two kinds of transformations: 1. Transformations from innate wisdom, such as the demon king manifesting the image of a buddha, and so forth for all such cases; 2. Transformations from cultivated wisdom, which rely on dhyāna to initiate supernormal powers, and rely on supernormal powers to produce transformations. Transformations from innate wisdom are karmically indeterminate of fruition, whereas treatises explain transformations from cultivated wisdom differently. According to the Abhidharma, the substance of the supernormal power is wholesome, but the transformative mind is indeterminate. In the Tattvasiddhi, refuting the Abhidharma: 'Since it arises from a mind benefiting others, how could it be indeterminate? One should know that the transformative mind is unconditionally wholesome.' In the Mahāyāna teachings, both meanings are embraced: in terms of conventional [truth], producing transformations through conventional cognition is identical to the Abhidharma, hence the Bodhisattvabhūmi speaks of it as the indeterminate dhyāna of magical transformation; as distinguished from cognition of suchness, it is unconditionally wholesome. (This concludes the third section.)