新華嚴經論 29.2

29.2

From here downwards, the Dharmameghā ground continues to be explained. Second, the section of three and a half lines of sūtra text from "Disciples of the Buddha" onwards explains that this bodhisattva truly knows the ten kinds of transformed phenomena. When the sūtra says, "With such supreme awakening wisdom, truly knowing the transformations of sentient beings' karma," this explains that all sentient beings, through the karma created by their own afflictions, spontaneously transform their own forms and the lands in which they dwell; each spontaneously completes their own form, dwelling land, and all utilities; other than karma, there is nothing else that can bestow them; those with a preponderance of stinginess, greed, anger, attachment, or hatred experience them first; all sentient beings mount their karmic transformations, all of which are truly known. As for transformations of affliction: mounting which affliction corresponds to falling into which destiny, the causes and effects matching one another, all are completely known. As for transformations of views: through the five views and sixty-two views, conditioning name-and-form they give rise to grasping, transforming and generating various bodies of affliction. As for transformations of worlds: through the karma of their own minds, they transform and generate various forms of worlds, and furthermore, grasping upon these transformed worlds, they transform and generate various karmas. As for transformations of the dharmadhātu: these all transform and generate various realms from the intrinsically pure wisdom. As for transformations of śrāvakas: according to untainted samādhi, they give rise to the power of correct mindfulness, produce eighteen transformations, and so forth. The same applies to pratyekabuddhas. This generally explains that the power of correct liberation of the two vehicles functions flexibly in transformation according to the power of intention and mindfulness. As for transformations of bodhisattvas: according to the power of the pāramitās and the power of great compassionate vows, their own liberation, knowledge, and vision, following the power of mindfulness of reality and attaining the power of mind-made bodies, they transform various bodies and various practices. As for transformations of the Tathāgata: from the great wisdom of non-transformation, universally responding to all beings, it is constantly and spontaneously omnipresent. As for transformations of discriminating and non-discriminating: distinguishing non-discriminating phenomena for those not yet awakened, causing all sentient beings to open up to understanding. Moreover, precisely when discriminating, there is non-discriminating transformation; what follows is the general summary. The above concludes knowing all transformations.