大乘法苑義林章 6.51

6.51

第四辨相者，初神變相，略有二種：一能變、二能化。能轉所餘有自性物，令成餘物，名為能變。隨欲為作諸未有事，故名能化。能變者，謂十八變，一振動、二熾然、三流布、四示現、五轉變、六往來、七卷、八舒、九眾像入身、十同類往趣、十一顯、十二隱、十三所作自在、十四制他神通、十五能施辨才、十六能施憶念、十七能施安樂、十八放大光明。能化有三，一化為身、二化為境、三化為語。化為身者，化自、他身為他、自身，或一或多，如是等類。化為境者，化似眾寶、飲食、資具，諸如是等。化為語者，妙音麁音繫屬自他，如是一切。次記心相，差別有六：一記有纏有隨眠、離纏離隨眠心。二記有染邪願、無染正願心。三記劣、中、勝三界五趣心。四知三受相應心。五以一記一、以一記多心。六諸佛菩薩記諸有情諸根勝劣、種種勝解、種種界行，隨應安處涅槃行中。後教誡相者，謂能實知煩惱盡得，若自若他於諸漏盡已得未得，乃至廣說，知彼所化於漏盡得離增上慢。或說有五，所謂遮止、開許、諫誨、訶擯、慶慰。或即令離欲，示現、教導、讚勵、慶喜。此如《顯揚》第十二說。或教授有四：一無倒、二漸次、三教、四證。如〈聲聞地〉二十七說。前三輪相，如〈菩薩地〉第三十七說。

Fourth, determining the characteristics. First, the characteristics of supernormal transformation are briefly of two kinds: first, the capacity to alter (biàn); second, the capacity to transform (huà). Transforming other existing substantial things to become different things is called the capacity to alter. Producing all non-existent matters in accordance with one's wish is called the capacity to transform. The capacity to alter refers to the eighteen alterations: first, shaking; second, blazing; third, pervading; fourth, manifesting; fifth, changing; sixth, going and coming; seventh, contracting; eighth, expanding; ninth, entering the body with all forms; tenth, going among those of the same kind; eleventh, appearing; twelfth, disappearing; thirteenth, mastery in what is done; fourteenth, overpowering others' supernormal powers; fifteenth, the ability to bestow eloquence; sixteenth, the ability to bestow mindfulness; seventeenth, the ability to bestow comfort; eighteenth, emitting great light. The capacity to transform has three types: first, transformation into bodies; second, transformation into objects; third, transformation into speech. Transformation into bodies means transforming one's own or another's body into another's or one's own body, or one into many, and so forth. Transformation into objects means manifesting likenesses of various jewels, food, drink, and necessities of life, and all such things. Transformation into speech means wondrous sounds or coarse sounds belonging to oneself or others, and all such things. Next, the characteristics of reading thoughts have six distinctions: first, discerning minds that have entanglements and latencies, or are free from entanglements and latencies. Second, discerning minds that have defiled wrong vows, or undefiled right vows. Third, discerning inferior, middling, and superior minds across the three realms and five destinies. Fourth, knowing minds associated with the three feelings. Fifth, discerning one with one, or discerning many with one mind. Sixth, the Buddhas and bodhisattvas discerning the superior and inferior faculties, various resolutions, and various realms and practices of sentient beings, establishing them appropriately in the practice of nirvāṇa. Finally, the characteristics of admonition: namely, truly knowing the attainment of the exhaustion of afflictions, whether oneself or others have attained or not yet attained the exhaustion of outflows, and so forth at length, knowing that those to be converted are free from overweening pride regarding the attainment of the exhaustion of outflows. Or it is said to have five types, namely: prohibiting, permitting, admonishing, reproving and expelling, and consoling. Or causing them to be detached from desire: demonstrating, teaching, encouraging, and gladdening. This is as explained in fascicle 12 of the *Xianyang shengjiao lun*. Or instruction has four types: first, non-erroneous; second, gradual; third, teaching; fourth, realization. This is as explained in fascicle 27 of the *Śrāvakabhūmi*. The characteristics of the former three wheels are as explained in fascicle 37 of the *Bodhisattvabhūmi*.