瑜伽師地論略纂 13.45

13.45

建立轉依中，論云「略彼諸行乃至一積一聚」，此加行道。此如《顯揚》。菩薩無漏，二乘亦然。「為一聚已乃至而得轉依」，此是無間道。「轉依無間下，乃至當言已斷一切雜染」，明解脫道。此中斷惑本有種子。種子生現異時，若護法菩薩，今俱時勝而生。此斷時亦爾，或無間道果亡，或解脫道果盡，如常分別。　此言轉依者，有三種：一、心轉依，謂真如轉作所依也；二、道轉，即無分別智，此是能轉也；三、滅性，即擇滅無為。此之諸論即擇滅，由能緣之智能斷惑，緣真如滅所得，故而建立，非是實法。已下釋難，一一生起可解。「有取受性」，即取共果也。又即貪轉依，於三性自在。謂得轉依已，取捨三性，法得自在；不然，取捨不自在。第八斷滅相中，「其身雖住，由如變化」者，即業煩惱力已斷，第八應無。由有餘勢分力，有無覆無記蘊在，如變化相，似非業煩惱所作。又此約廻心向大乘語，謂以願通力，令住百千劫，此住命即由願通力生，如變化亦以通化力生故也。若佛，即不如是。

In establishing the transformation of the basis (āśrayaparavṛtti), the treatise says: "summarizing those conditioned formations, down to: into a single heap and aggregation"—this is the path of preparation. This is as in the Prakaraṇāryavācā. The bodhisattva is uncontaminated, and so too are the two vehicles. "Having made them into a single heap, down to: and obtains the transformation of the basis"—this is the uninterrupted path. From "Immediately upon the transformation of the basis, down to: one should say that all defilements have been severed" clarifies the path of liberation. Herein, the originally existent seeds of affliction are severed. Seeds produce actual manifestations at a different time; but according to Bodhisattva Dharmapāla, they are now produced together in a superior manner. This severance is also like this: either the fruit of the uninterrupted path perishes, or the fruit of the path of liberation is exhausted, as commonly distinguished. Here, "transformation of the basis" has three kinds: first, transformation of the basis of mind, meaning that true suchness is transformed into the basis; second, transformation of the path, which is non-conceptual cognition, this being that which transforms; third, the nature of cessation, which is analytical cessation (pratisaṃkhyā-nirodha) as unconditioned. In these treatises, it is analytical cessation: because the cognition that cognizes it is able to sever afflictions and is attained by taking the cessation of true suchness as an object, it is established; it is not a real dharma. Below, the objections are resolved, and their successive emergence can be understood. "Having the nature of taking up and receiving" means taking up shared results. Furthermore, it means transforming the basis of craving, possessing mastery over the three natures. That is to say, once the transformation of the basis is attained, one attains mastery in taking up and abandoning the three natures and dharmas; otherwise, one does not have mastery in taking up and abandoning. In the eighth [aspect of] the characteristic of extinction, regarding "though their body abides, it is like a magical creation": that is, the power of karma and afflictions having been severed, the eighth consciousness should not exist. Because there remains the force of residual momentum, the undefiled-indeterminate aggregates remain, like the appearance of a magical creation, resembling that which is not produced by karma and afflictions. Furthermore, this is said regarding turning the mind toward the Mahāyāna, meaning that through the power of vows and supernormal faculties, they cause it to abide for hundreds of thousands of kalpas; this abiding of life is produced precisely through the power of vows and supernormal faculties, just as a magical creation is also produced through the power of supernormal transformation. In the case of a Buddha, it is not like this.