成唯識論述記 8.594

8.594

述曰：下釋名兼辨得人也，略有三名，此第一也。謂由大悲救生、大願得菩提力故，改轉舊鄙惡身命，成今殊勝身命，轉先麁劣身命，成今妙細身命。前有定限齊，謂此業、此洲、此界、此地定爾所時，今此業、此洲、此界、此地齊限不定，如資色界廣果天身過五百由旬，命過五百劫，或減於彼乃至欲界、人天亦爾。變是改義；易是轉義，改轉舊身命生死，成今身命生死，故名變易。下何名不思議？

The Commentary states: The following explains the name and concurrently distinguishes the persons who attain it. There are briefly three names, of which this is the first. That is to say, through the power of great compassion to rescue sentient beings and great vows to attain bodhi, one alters and transforms the old, vile, and inferior physical body and lifespan to accomplish the present superior physical body and lifespan; one transforms the former coarse and inferior physical body and lifespan to accomplish the present wondrous and subtle physical body and lifespan. Previously there were fixed limits and boundaries, meaning that this karma, this continent, this realm, and this stage definitively lasted such-and-such an amount of time; now, with this karma, this continent, this realm, and this stage, the boundaries are not fixed, just as when sustaining the body of the Śubhakhitsuna heaven in the form realm, it exceeds five hundred yojanas and the lifespan exceeds five hundred kalpas, or it may be reduced from that, and the same holds true down to the desire realm, humans, and devas. 'Transforming' (bian) has the sense of altering; 'changing' (yi) has the sense of converting. Because one alters and converts the saṃsāra of the old body and lifespan to accomplish the saṃsāra of the present body and lifespan, it is called transformation. Next, why is it called inconceivable?