仁王護國般若波羅蜜多經疏 3.425

3.425

解曰：入佛行處力無所畏者，入謂證也，或趣入也。證真利樂，佛行處也，力無畏等不共功德皆趣入故。隨順如來寂滅轉依者，修習果位所轉依也。轉謂轉易，依謂所依，易劣得勝，轉依義故。然彼位別，如《唯識論》略有六種：一損力益能轉，在三賢位，由習勝解及慚愧故，損本識中染種勢力，益本識內淨種功能，漸伏現行，名為轉也。二通達轉，謂在初地，由見道力通達真如，斷分別生二障麁重，證得一分真實轉依。三修習轉，謂通十地，由數修習十地行故，漸斷俱生二障麁重，漸次證得真實轉依。四果圓滿轉，謂究竟位，由三大劫阿僧企耶修集無邊難行勝行，金剛喻定現在前時，永斷本來一切麁重，頓證佛果圓滿轉依，窮盡未來利樂無盡。五下劣轉，謂二乘位，專求自利，厭苦欣寂無勝堪能，名下劣轉。六廣大轉，謂大乘位，為利他故趣大菩提，生死涅槃俱無欣厭，有勝堪能，名廣大轉。今第三位，已超前二、第五下劣，習種已超趣第四六，是所隨順。轉依義別，略有四種：一能轉道、二所轉依、三所轉捨、四所轉得，如彼第十廣分別故。從此第三明伏滅頓漸。於中分二：初明伏滅殊、後明見頓漸。初中復三：且初第一總標伏位。

The commentary explains: Regarding "entering into the Tathāgata's sphere of practice, the powers and fearlessnesses," "entering" means realizing, or proceeding into. Realizing suchness to benefit and gladden [beings] is the sphere of practice of the buddhas, because one proceeds into unshared qualities such as the powers and fearlessnesses. Regarding "complies with the Tathāgata's quiescent transformation of the basis," this is the transformation of the basis that is cultivated in the resultant stage. "Transformation" means changing, and "basis" means what is relied upon; changing the inferior to obtain the superior is the meaning of "transformation of the basis." Moreover, its stage distinctions, as in the Vijñaptimātratāsiddhi, are briefly of six kinds: First is the transformation of impairing power and augmenting capacity, in the stages of the three grades of worthies; because of cultivating resolute understanding, shame, and conscience, one impairs the power of the defiled seeds in the fundamental consciousness and augments the capacity of the pure seeds within the fundamental consciousness, gradually suppressing active manifestations, which is called transformation. Second is the transformation of comprehension, which is in the first bhūmi; through the power of the path of seeing, one comprehends suchness, severs the coarse heaviness of the two obstacles born of discrimination, and realizes one portion of the true transformation of the basis. Third is the transformation of cultivation, which extends throughout the ten bhūmis; because of repeatedly cultivating the practices of the ten bhūmis, one gradually severs the coarse heaviness of the two innate obstacles and successively realizes the true transformation of the basis. Fourth is the transformation of the fruition's perfection, which is the ultimate stage; through the three great incalculable kalpas cultivating and gathering boundless difficult and superior practices, when the vajropama-samādhi becomes manifest, one permanently severs all primordial coarse heaviness and頓-realizes the buddhahood's perfect transformation of the basis, benefiting and gladdening [beings] without end to the exhaustion of the future. Fifth is the inferior transformation, which is the stage of the two vehicles; exclusively seeking one's own benefit, reviling suffering and delighting in quiescence, without superior capability, it is called inferior transformation. Sixth is the vast transformation, which is the Mahāyāna stage; for the sake of benefiting others, one proceeds toward great bodhi, having neither delight nor aversion toward either saṃsāra or nirvāṇa, and possessing superior capability, which is called vast transformation. Now, the third stage has already surpassed the former two and the fifth inferior [transformation]; having already surpassed the lineage of training, one proceeds toward the fourth and sixth, which is what is complied with. The distinctions in the meaning of transformation of the basis are briefly of four kinds: first, the path capable of transforming; second, the basis that is transformed; third, what is abandoned through transformation; fourth, what is attained through transformation; as extensively distinguished in its tenth fascicle. From here, the third [part] clarifies suppression and eradication, sudden and gradual. Within it there are two: first, clarifying the differences between suppression and eradication; later, clarifying sudden and gradual seeing. Within the first there are again three: first, the first generally designates the stages of suppression.