大方廣佛華嚴經隨疏演義鈔 57.9

57.9

疏「轉依亦爾」下，二別會轉依。即《唯識》第十釋四轉依之前，先云「如是菩薩於十地中，勇猛修行十種勝行，斷十種障、證十真如，於二轉依便能證得（二轉依果即菩提涅槃）。」轉依位別略有六種：一損勢益能轉，謂初二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，雖未斷障種實證轉依，而漸伏現行，亦名為轉。二通達轉，謂通達位，由見道力通達真如，斷分別二障麁重，證得一分真實轉依。三修習轉，謂修習位，由數修習十地行故，漸斷俱生二障麁重，漸次證得真實轉依。《攝大乘》中說通達轉在真六地，有無相觀通達真俗，間雜現前，令真非真現不現，故說修習。轉在後四地，純無相觀長時現前，勇猛修習斷除麁重，多令非真不顯現故。釋曰：通達真俗者，以有相觀通俗，無相觀達真。言令真非真現不現者，入無相觀真現、非真不現，出觀真不現、入有相故非真現。言後四地多令非真不顯現者，常在無相觀，故多不現。由雜煩惱，未名清淨。則非真猶現，故有多言。論四果圓滿轉，謂究竟位，由三大劫阿僧企耶修習無邊難行勝行，金剛喻定現在前時，永斷本來一切麁重，頓證佛果圓滿轉依，窮未來際利樂無盡。五下劣轉，謂二乘位專求自利，一厭苦欣寂、二唯能通達生空真如、三斷煩惱種、四證真擇滅、五無勝堪能、六名下劣轉。釋曰：上有六義，故稱下劣。六廣大轉，謂大乘位，為利生故趣大菩提，生死涅槃俱無欣厭，俱能通達二空真如，雙斷所知煩惱障種，頓證無上菩提涅槃，有勝堪能名廣大轉。此中意說廣大轉依，捨二麁重而證得故。問曰：何以不取果圓滿轉？釋云：對菩薩說，是以不取。意明上皆約位，不出後二大乘小乘。小乘不取，故唯取第六。今疏文中但不取小乘，及損勢益，損勢益能但是資糧加行，今辯地故。

Regarding the commentary's "Reversal of the basis is likewise," this secondly specifically harmonizes the reversal of the basis (āśrayaparavṛtti). That is, before the tenth [fascicle] of the Vijñaptimātratāsiddhi explains the four reversals of the basis, it first states: "Thus, throughout the ten grounds, the bodhisattva vigorously cultivates the ten superior practices, severs the ten obstacles, realizes the ten tathatās, and is able to realize and attain the two reversals of the basis (the fruits of the two reversals of the basis are bodhi and nirvāṇa)." In distinguishing the stages of the reversal of the basis, there are briefly six kinds: First, the reversal by diminishing power and augmenting capacity, meaning that in the first two stages, by cultivating superior understanding as well as shame and remorse, one diminishes the power of the defiled seeds in the fundamental consciousness and augments the capacity of the pure seeds within the fundamental consciousness; although one has not yet severed the seeds of the obstacles to truly realize the reversal of the basis, yet by gradually subduing active manifestations, it is also named "reversal." Second, the reversal of penetration, meaning that in the stage of penetration, through the power of the path of seeing, one penetrates tathatā, severs the heaviness of the two conceptually-discriminated obstacles, and realizes a portion of the true reversal of the basis. Third, the reversal of cultivation, meaning that in the stage of cultivation, through repeatedly cultivating the practices of the ten grounds, one gradually severs the heaviness of the two innate obstacles and successively realizes the true reversal of the basis. The Mahāyānasaṃgraha states that the reversal of penetration is in the true six grounds, where the contemplation with marks and the contemplation without marks penetrate both truth and conventionality, appearing alternately in succession, causing the true and the non-true to appear and not appear; hence it is called [the reversal of] cultivation. The reversal [of cultivation] is in the final four grounds, where the pure contemplation without marks appears for prolonged periods, vigorously cultivating and eliminating heaviness, mostly causing the non-true not to appear. The explanation says: Penetrating truth and conventionality means that with the contemplation with marks one penetrates the conventional, and with the contemplation without marks one realizes the true. Saying "causing the true and the non-true to appear and not appear" means that entering the contemplation without marks the true appears and the non-true does not appear, while emerging from the contemplation the true does not appear, and because one enters [the contemplation] with marks the non-true appears. Saying "the final four grounds mostly cause the non-true not to appear" means that because one is constantly in the contemplation without marks, it mostly does not appear. Due to mixed afflictions, it is not yet termed purified. Thus, the non-true still appears, which is why it says "mostly." The treatise [says:] Fourth, the reversal of the fruition's full perfection, meaning the ultimate stage, where through cultivating boundless, difficult-to-practice, and superior practices for three great asaṃkhyeya kalpas, when the vajropamasamādhi appears before one, one permanently severs all original heaviness, suddenly realizes the fully perfected reversal of the basis of the Buddha fruit, and benefits and gladdens beings endlessly to the exhaustion of future boundaries. Fifth, the inferior reversal, meaning the stages of the two vehicles exclusively seeking self-benefit: (1) weary of suffering and longing for quiescence, (2) only able to penetrate the tathatā of the emptiness of persons, (3) severing the seeds of affliction, (4) realizing true analytical cessation, (5) lacking superior capability, and (6) termed the inferior reversal. The explanation says: Because it has the above six meanings, it is called inferior. Sixth, the vast reversal, meaning the Mahāyāna stages, where for the sake of benefiting sentient beings one proceeds toward great bodhi, having neither longing nor aversion toward saṃsāra and nirvāṇa, able to penetrate the tathatā of both emptinesses, doubly severing the seeds of the obstacles of the knowable and of affliction, suddenly realizing anuttarabodhi and nirvāṇa, and having superior capability; this is termed the vast reversal. Here, the meaning intends the vast reversal of the basis, because it is realized and attained by abandoning the two kinds of heaviness. Question: Why is the reversal of the fruition's full perfection not taken? Explanation: Spoken in contrast for the bodhisattva, it is therefore not taken. The intention clarifies that the above all pertain to stages, and do not go beyond the latter two of Mahāyāna and Hīnayāna. Because the Hīnayāna is not taken, only the sixth is taken. Now, the text of the commentary merely does not take the Hīnayāna and diminishing power and augmenting [capacity]; diminishing power and augmenting capacity are only the provisions and expedient preparations, whereas now we are discriminating the grounds.