華嚴五十要問答 1.42

1.42

問：諸教佛轉依差別云何？答：依小乘教，轉滅、轉成、轉位、轉顯。現惑得滅故轉滅，行德滿故轉成，轉凡夫性得聖人性故轉位，聖人法流現在世故轉顯也。依三乘教，轉滅、轉成、轉位、轉顯。或得現在上心及種滅及性滅故轉滅，諸德圓滿及性滿故轉成，轉凡夫依得聖人依及不轉不得成轉位，法身離惑及無離相名轉顯也。依一乘教，本有及本有修生，修生及修生本有，四位常然，廣如疏說。滅惡不滅究竟常然，故轉依義通其九世及十世，非如前小乘及三乘教一世及三世也。

Question: What is the distinction among the buddha's āśrayaparivṛtti across the teachings? Answer: According to the Hīnayāna teaching, there is transformation-cessation, transformation-accomplishment, transformation-stage, and transformation-manifestation. Present afflictions are extinguished, hence transformation-cessation; the virtue of practice is complete, hence transformation-accomplishment; transforming ordinary nature to obtain noble nature, hence transformation-stage; and the noble person's stream of dharmas is present in the current world, hence transformation-manifestation. According to the triyāna teaching, there is transformation-cessation, transformation-accomplishment, transformation-stage, and transformation-manifestation: obtaining the cessation of present dominant consciousness, of seeds, and of nature, hence transformation-cessation; the perfection of virtues and the perfection of nature, hence transformation-accomplishment; transforming the basis of an ordinary person to obtain the basis of a noble person, and not transforming and not obtaining, accomplishes transformation-stage; the dharmakāya's freedom from affliction and its lack of the mark of separation is named transformation-manifestation. According to the Ekayāna teaching, fundamental existence and fundamental existence arising through cultivation, arising through cultivation and arising through cultivation fundamentally existent—these four stages are ever so, as explained extensively in the commentary. Severing evil and not severing are ultimately ever so; therefore, the meaning of āśrayaparivṛtti pervades nine times and ten times, not like the one time and three times in the earlier Hīnayāna and triyāna teachings.