仁王護國般若波羅蜜多經疏 3.425

3.425

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.