大乘義章 15.54

15.54

次明化心所作之事。如《地持》說，要略唯三：一者化身，所謂化現眾生色像；二化境界，化為外事色香味等；三者化聲。化身之中，約形分四、約處論八、為事亦八。約形四者，如《地持》說：一似自身。化主為人，化人似己，天龍等形類皆同爾。二者不似自身。天為人止，亦化為人，不似自身，等亦然。三化似他身。他人是人，化人似彼，天等亦然。四者不似他人。是人還化作人，而不似彼，天等亦然。約處八者，如《雜心》說：一化作自身住於自地、二化作他身住於自地、三化作自身往至他地、四化作他身往至他地。是義云何？化主身在初禪之中，化作初禪自身他身，即住初禪，以為初二。化作初禪自身他身，往下欲界，以為後二。身在初禪為化既然，乃至身在四禪亦爾。此初四竟。五者化作他地自身，即住他地。六者化作他地他身，即住他地。七者化作他地自身，往至自地。八者化作他地他身，往至自地。是義云何？化主身在欲界之中，依彼初禪而起化心，即名初禪以為自地，名欲界處以為地他。以是義故，化作欲界自身他身住於欲界，名住地他，以為前二。持此二化往至初禪，名至自地，以為後二。欲界初禪相望既然，諸地相望類皆同爾。為事八者，如龍樹說：一能作小、二能作大、三能作輕、四能自在大為小等、五能作為有力之主、六能遠到、七能動地、八隨意所欲盡皆能得。化身如是。次明化境，於中有二：一者化作自地之中一切境界、二者化作他地之中一切境界。次明化聲，化聲之中要略唯二：一內、二外。作眾生聲名之為內，作餘一切草木聲名之為外。內中約人分之為四：一者化作自相似聲、二者不似、三者化作他眾生聲、四者不似。隨相有七，如《地持》說：一妙音具足、二廣音具足、三從自起、四從他起、五無所從起、六說正法、七隨事教嘖。一一廣辨，如《地持論》。作外聲中，事別無量，不可具論（此五門竟）。

Next, the deeds performed by the mind of manifestation are explained. As stated in the Bodhisattvabhūmi, in brief there are only three: first, manifesting bodies, namely conjuring the visible forms of sentient beings; second, manifesting objects, conjuring external phenomena such as sights, sounds, scents, and tastes; third, manifesting sounds. Regarding the manifestation of bodies, it is divided into four in terms of form, eight in terms of realm, and likewise eight in terms of functioning. As for the four in terms of form, as stated in the Bodhisattvabhūmi: first, resembling one's own body: the conjurer is a human being and conjures a person resembling oneself, and forms such as devas and nāgas are all likewise; second, not resembling one's own body: a deva dwelling [temporarily] among humans also conjures a human who does not resemble oneself, and other [beings] are likewise; third, conjuring [a form] resembling another's body: another person is human, and one conjures a person resembling that other, and devas and the like are likewise; fourth, not resembling another: being human, one again conjures a human who yet does not resemble that other, and devas and the like are likewise. As for the eight in terms of realm, as stated in the Saṃyuktābhidharmahṛdaya: 1. conjuring one's own body and remaining in one's own realm; 2. conjuring another's body and remaining in one's own realm; 3. conjuring one's own body and going to another realm; 4. conjuring another's body and going to another realm. What does this mean? If the conjurer's body is in the first dhyāna, conjuring their own body or another's body of the first dhyāna and remaining in the first dhyāna constitutes the first two. Conjuring their own body or another's body of the first dhyāna and descending to the desire realm constitutes the latter two. As it is when the body is in the first dhyāna for manifestation, it is likewise up to when the body is in the fourth dhyāna. These first four are concluded. 5. Conjuring one's own body of another realm and remaining in that other realm; 6. conjuring another's body of another realm and remaining in that other realm; 7. conjuring one's own body of another realm and going to one's own realm; 8. conjuring another's body of another realm and going to one's own realm. What does this mean? If the conjurer's body is in the desire realm, and based on the first dhyāna gives rise to the mind of manifestation, then the first dhyāna is called 'one's own realm', while the location in the desire realm is called 'the other realm'. By this meaning, conjuring one's own body or another's body of the desire realm and remaining in the desire realm is called 'remaining in the other realm', constituting the former two. Taking these two conjured forms and going to the first dhyāna is called 'going to one's own realm', constituting the latter two. As it is when comparing the desire realm and the first dhyāna, comparing all the realms is likewise. As for the eight in terms of functioning, as Nāgārjuna stated: 1. being able to make [things] small; 2. being able to make [things] large; 3. being able to make [things] light; 4. being sovereign in making the large small and so forth; 5. being able to act as a powerful master; 6. being able to reach afar; 7. being able to shake the earth; 8. being able to obtain everything according to what one wishes. Such is the manifestation of bodies. Next, manifesting objects is explained; within this there are two: first, conjuring all objects within one's own realm; second, conjuring all objects within other realms. Next, manifesting sounds is explained; within the manifestation of sounds, in brief there are only two: internal and external. Producing the sounds of sentient beings is called 'internal'; producing all other sounds of plants, trees, and the like is called 'external'. Within the internal, in terms of beings, it is divided into four: first, conjuring a sound resembling oneself; second, not resembling [oneself]; third, conjuring the sound of other sentient beings; fourth, not resembling [them]. In accordance with its characteristics there are seven, as stated in the Bodhisattvabhūmi: 1. endowed with exquisite sound; 2. endowed with vast sound; 3. arising from oneself; 4. arising from another; 5. arising from nowhere; 6. speaking the true Dharma; 7. admonishing according to the circumstance. Each is distinguished in detail as in the Bodhisattvabhūmi-śāstra. Within producing external sounds, the particular instances are immeasurable and cannot be fully discussed (these five gates are concluded).