成唯識論述記 10.19

10.19

述曰：今第一解。總為別依，斷染故無所執，生淨故得二果，餘文易了。同《攝論》果斷分解轉依，無性第九卷等同之，彼文稍廣。言「轉依」者，「轉」謂轉捨、轉得；「依」謂所依，即轉之依名為「轉依」，依士釋。又解，此文依他事上邪理執著，正理離倒，轉捨、轉得，事為理依故名「轉依」也。無性云：二所依止，轉依亦持業釋。然今能依、所依合為轉依，故無持業。今言「依他起名轉依」者，流轉、還滅依也，即所捨、所得，所得通二果，由所執故起有漏法，有漏法斷所執名捨，非別有體名為捨也。

The Commentary states: This is the first explanation. The general serves as the basis for the particulars; because defilement is severed, the imputed does not exist, and because purity is produced, one attains the two fruits; the rest of the text is easy to understand. This agrees with the Mahāyānasaṃgraha's explanation of transformation of the basis in the section on the fruit of severance; Asvabhāva's ninth fascicle and others agree with it, though that text is slightly broader. As for "transformation of the basis" (āśrayaparivṛtti): "transformation" means transforming away and transforming to attain; "basis" means that which is supported. That is, the basis of transformation is called "transformation of the basis"; this is a tatpuruṣa compound. Alternatively explained, in this text, clinging to perverse principles upon other-dependent facts, or correct principles being free from delusion, transforming away and transforming to attain: facts serve as the basis for principles, hence it is called "transformation of the basis". Asvabhāva says: "The support of both; transformation of the basis is also a karmadhāraya compound." However, here the supported and the support are combined into transformation of the basis, so it is not a karmadhāraya. Now saying "the other-dependent nature is called transformation of the basis" means it is the basis of transmigration and cessation; that is, what is relinquished and what is attained. What is attained encompasses the two fruits; due to the imputed, tainted dharmas arise, and when tainted dharmas are severed, the imputed is said to be relinquished, not that there is a separate entity called relinquishment.