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如化者，十四變化心：初禪二：欲界、初禪。二禪三：欲界、初禪、二禪。三禪四：欲界、初禪、二禪三禪。四禪五：欲界、初禪、二禪、三禪、四禪。
是十四變化心，作八種變化：一者、能作小乃至微塵；二者、能作大；乃至滿虛空；三者、能作輕乃至如鴻毛；四者、能作自在：能以大為小，以長為短，如是種種；五者、能有主力；六者、能遠到
；七者、能動地；八者、隨意所欲盡能得：一身能作多，多身能作一；石壁皆過，履水蹈虛，手們日月；能轉四大：地作水，水作地；火作風，風作火；石作金，金作石。是變化復有四種：欲界藥草、寶物、幻術能變化諸物；諸神通人力故，能變化諸物；天龍鬼神輩得生報力故，能變化諸物
；色界生報、修定力故，能變化諸物 。如化人無生、老、病、死，無苦無 樂，亦異於人生；以是故空無實。一
切諸法亦如是，皆無生、住、滅，以是故，說諸法如化。
復次，化生先無定物，但以心生，便有所作，皆無有實；人身亦如是，本無所因，但從先世心，生今世身，皆無有實。以是故，說諸法如化。如變化心滅則化滅，諸法亦如是，因緣滅果亦滅，不自在；如化事雖實空，能令眾生生憂苦
、瞋慧，喜樂、癡惑；諸法亦如是，雖空無實，能令眾生起歡喜、瞋恚、憂佈等。以是故，說諸法如化。
復次，如變化生法，無初、無中、無後，諸法亦如是。如變化，生時無所從來，滅亦無所去，諸法亦如是。
復次，如變化相，清淨如虛空，無所染著，不為罪福所汙；諸法亦如是，如法性，如如
，如真際，自然常淨。譬如閻浮提四大河，一河有五百小河屬，是水種種不淨，入大海水中皆清淨。
問曰：不應言變化事空。何以故？變化心亦從修定得，從此心作種種變化若人若法；是化有因有果，云何空？
答曰：如影中已答，今當更答：
此因緣雖有，變化果空。如口言無所有，雖心生口言，不可以心口有故，所言無所有便是有；若言有第二頭，
第三手，雖從心口生，不可言有頭、有手。如佛說：觀無生，從有生得脫
；依無為，從有為得脫；雖觀無法無，而可作因緣，無為亦爾；變化雖空，亦能生心因緣。 譬如幻、焰等九譬喻雖無，能生種種心。
復次，是化事於六因、四緣中求不可得，是中六因、四緣不相應故空。復次，空不以不見為空，以其無實用故言空。以是故，言諸法如化。
待續
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As for [the simile] "like a [supernatural] transformation,"
[it refers to] the fourteen transformational mind [-states].
In the first dhyana, there are two: one associated with the
desire realm and one associated with the first dhyana. In
the second dhyana, there are three: one associated with the
desire realm, one associated with the first dhyana, and one
associated with the second dhyana. In the third dhyana there
are four: one associated with the desire realm, one
associated withthe first dhyana, one associated with the
second dhyana, and one associated with the third dhyana. In
the fourth dhyana, there are five: one associated with the
desire realm, one associated with the first dhyana, one
associated with the second dhyana, one associated with the
third dhyana, and one associated with the fourth dhyana.
[From within] these fourteen transformational
mind[-states] one is capable of performing eight kinds of
transformations: The first is that one is able to shrink
[phenomena] down even to the size of a dustmote. The second
is that one is able to expand [phenomena] up even to the
extent that they fill up empty space. The third is that one
is able to lighten [phenomena] even to the point that they
weigh only as much as swan's down. The fourth is that one is
freely able to perform all manner of transformations such as
changing the large into the small and the long into the
short. The fifth is that one is able to be possessed of the
power of the sovereign. (One is possessed of great power
such that among people, there are none to whom one must
submit. Therefore it says, "one is possessed of the power of
the sovereign.") The sixth is that one is able to
[instantaneously] traverse long distances. The seventh is
that one is able to cause the earth to move. The eighth is
that one is able to obtain whatever one wishes. One is able
to multiply one body into many bodies, is able to make many
bodies become one body, is able to pass even through walls
of stone, is able to walk on water, is able to stride
through space, is able to touch the sun and the moon, and is
able to transform the four great elements, changing earth
into water, water into earth, fire into wind, wind into
fire, stone into gold, and gold into stone.
Alternately, [it may be said
that] there are four classes of transformations: Within the
desire realm, through resort to herbs or precious objects or
conjuration, one is able to transform any phenomenon. People
with superknowledges are able on account of the power of
their psychic power to transform all manner of phenomena.
The beings which comprise that class which includes devas,
dragons, ghosts and spirits, on account of the power which
comes as part of the retribution associated with those modes
of rebirth, are able to transform all manner of phenomena.
In the form realm, on account of the retribution associated
with that realm of rebirth and on account of the cultivation
of the power of the absorptions, [those beings] are able to
transform all manner of phenomena. Just as a
transformationally-produced person, as distinct from an
incarnate human, has no birth, aging, sickness or death, has
neither suffering nor bliss, and is on this account empty
and devoid of reality, so too it is for all dharmas. In
every case they are devoid of production, abiding and
extinction. For this reason it says that all dharmas are
like [supernatural] transformations.
Additionally, that which is transformationally-produced
is devoid of anything [which would qualify as] a fixed
entity. It is solely based upon the arisal of thought that
there is anything which is created and in every case, [that
which is created] is devoid of actuality. The human body is
also just like this, for it is fundamentally devoid of
anything constituting a cause. It is solely on the basis of
the thought [generated in] previous incarnations that the
body of this incarnation is produced. In every case there is
nothing whatsoever [therein] which is real. It is for this
reason [too] that it is said that all dharmas are like a
[supernatural] transformation.
[Moreover], just as it is the case that when the thought
which produces a [supernatural] transformation ceases, that
[corresponding] transformationally-produced [entity]
perishes, so too it is with all dharmas: When the causes and
conditions [underlying any given dharma] perish, their
[corresponding] effects also perish. They are not inherently
existent [and in that respect] are just the same way as
transformationally-produced phenomena, which although
actually empty, are able nonetheless to influence beings to
experience the anguish of worry, anger, joy, and delusion.
All dharmas are just like this: Although they are empty and
devoid of any reality, they are able nonetheless to
influence beings to give rise to delight, anger, worry and
so forth. It is for this reason [too] that it is said that
all dharmas are like [supernatural] transformations.
Furthermore, just as transformationally-produced dharmas
are devoid of anything in the beginning, devoid of anything
in the middle and devoid of anything afterwards, so too it
is with all dharmas. And just as when transformationally-generated
entities are produced, there is nowhere from which they come
and I just as when they perish there is no place to which
they go, so too it is with all dharmas.
Additionally, just as the characteristics of
transformationally-produced entities are pure, like space,
devoid of anything to which defilement could adhere, and are
not sullied by either offenses or merit, so too it is with
all dharmas. Just so, the nature of dharmas is suchness. The
ultimate reality of suchness is naturally and eternally
pure. This [situation] is analogous to that of the four
great rivers of Jambudvipa which, each holding the waters of
five hundred subsidiary rivers containing all manner of
impurities, flow into the waters of the great ocean and
thereupon become entirely pure.
Question: One should not say that
transformationally-produced entities are empty. How is this
so? The mind [which produces] transformations is gained
through the cultivation of the absorptions. It is from this
mind that all manner of transformations are created. Whether
these [transformational entities] are people or whether they
are dharmas, still, these transformations are possessed of
causes and are possessed of effects. How then can they be
empty?
Reply: This concern was already
addressed in [the section on] the "like a shadow" [simile].
We shall now address it further. Although the causes and
conditions exist, the transformationally-produced effects
are empty. This is comparable to the nonexistence of the
topics of speech. Although a thought arises and the mouth
speaks forth words, still, one may not, merely through
thought and words, bring something into existence. That of
which one speaks is not thereby existent. Even if it existed
[in some sense], it would be like speaking of the existence
of a second head or of a third hand. Although they are
produced [in a sense] from one's thought and one's mouth,
still, one may not claim that there [actually] exists
thereby any [real] head or any [real] hand.
This is just as set forth by the Buddha, "One
contemplates the unproduced and thereby gains liberation
from that which is produced. One relies on the unconditioned
and thereby gains liberation from that which is
conditioned." Although one contemplates unproduced dharmas
as being nonexistent, still they are operative in the realm
of causes and conditions. This is also the case with the
unconditioned. Although transformations are empty, still
they are able to bring about mental causes and conditions.
Although the other nine similes, "like a magically-conjured
illusion," "like a mirage," and so forth are empty, they are
nonetheless able to bring about the arisal of all manner of
thought.
Moreover, though one may seek among the six classes of
causation and the four classes of conditions for these
[supernatural] transformations, still, one is unable to find
them therein. Because the six classes of causation and four
classes of conditions do not correspond with these
[transformations], [such transformations] are, therefore,
empty. Furthermore, emptiness is not [judged] on the basis
of invisibility. It is on account of their being devoid of
any actual function that [phenomena] are [judged] to be
empty. It is for this reason that it is said that all
dharmas are like [supernatural] transformations.
~ To be continued
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