注大乘入楞伽經 2.186

2.186

此菩薩摩訶薩者，即上正見沙門、婆羅門也。行無相道者，謂萬行齊修，三輪體寂也。漸昇諸地者，謂初登歡喜地，乃至第七遠行地也。證無生法者，謂得無功用道，登第八不動地也。入金剛喻三昧者，謂初地菩薩創得無分別智，斷異生性障；二地至十地菩薩如實修行，漸斷諸障，增勝功德；第十一地等覺菩薩金剛喻定，頓斷俱生二障種子也。轉依次第成如來身者，即等覺後念解脫道斷二障習氣，即得如來無上菩提及大涅槃二轉依果也，一謂轉染得淨、二謂轉迷得悟。又菩提名生得，二障障不生，今斷障得生。涅槃名顯得，本性清淨，客塵翳故，今斷而彼顯。轉依位別通有六種，故云轉依次第成如來身也。餘義如文，可以意得。

"This bodhisattva mahāsattva" refers to the śramaṇas and brāhmaṇas of right view mentioned above. "Practicing the signless path" means cultivating the myriad practices equally, with the three wheels fundamentally tranquil. "Gradually ascending the stages" refers to first ascending the Pramuditā-bhūmi up through the seventh Dūraṅgamā-bhūmi. "Realizing the unarisen dharma" refers to attaining the path of effortless action and ascending the eighth Acalā-bhūmi. "Entering the vajropamasamādhi" means: bodhisattvas of the first bhūmi initially obtain non-conceptual wisdom and sever the obstacle of being an ordinary being; bodhisattvas from the second to the tenth bhūmi cultivate in accordance with reality, gradually severing all obstacles and increasing superior merits; eleventh-bhūmi bodhisattvas of equal enlightenment (samyak-sambodhi) enter the vajropamasamādhi,頓 severing the seeds of the two innate obstacles. "Sequentially through the transformation of the basis accomplishes the Tathāgata's body": in the thought immediately following equal enlightenment, the path of liberation severs the residual propensities of the two obstacles, immediately obtaining the two fruits of transformation of the basis: the Tathāgata's unexcelled bodhi and great nirvāṇa. The first is transforming defilement to obtain purity; the second is transforming delusion to obtain awakening. Furthermore, bodhi is called "obtained through arising": the two obstacles obstructed it from arising, but now through severing the obstacles it is obtained through arising. Nirvāṇa is called "obtained through manifestation": fundamentally pure in nature, it was obscured by adventitious defilements, but now through severing them it is manifested. Distinct stages of transformation of the basis have six types in total; hence it says "sequentially through the transformation of the basis accomplishes the Tathāgata's body." The remaining meaning is as in the text and can be understood conceptually.