妙法蓮華經玄贊 5.91

5.91

The Prakaraṇāryavācā says: 'It relies on the transformation body, not the body of karmic fruition,' so it does not contradict reason. The Vijñaptimātratāsiddhi says: 'It is simply an alternative name for transmutative saṃsāra.' The intent of this statement is: before generating the mind, their present body is limited; but after receiving prophecy, having generated the great vow to seek great bodhi and deliver sentient beings, they immediately enter the summit uncontaminated supreme samādhi, sustaining the karma performed in the past that produced the present body so that it continues to yield fruit for a long period without interruption. Because this sustained karma is sustained by the uncontaminated, it gradually becomes subtle and wondrous, differing from the original coarse vipāka by becoming subsequently subtle, vast, and exceedingly wondrous, like a transformation; because this transmutation differs from that of former times, it is called transmutative saṃsāra, being repeatedly sustained and nurtured until buddhahood is attained. Although their portioned saṃsāra has all been forever exhausted, it is taught that after passing three hundred yojanas a city was conjured, and because transmutative [saṃsāra] is not yet exhausted, it is taught that after another two hundred yojanas one finally reaches the treasure cache. Thus, although portioned saṃsāra has all been forever exhausted, they undergo transmutative births until they become buddhas; for śrāvakas who tend toward quiescence, there is no such matter. Therefore the Śrīmālā[-sūtra] says: 'With the entrenchment of ignorance as condition and uncontaminated karma as cause, there arises the three kinds of mind-made bodies of arhats, pratyekabuddhas, and bodhisattvas of great power.' This is explained in detail in special chapters of the Yogācārabhūmi, Buddhabhūmi[-sūtra-śāstra], Vijñaptimātratāsiddhi, and so forth.