華嚴經內章門等雜孔目章 3.12

3.12

轉依者，五門分別：一明轉依所依體、二明能轉智、三明所轉障、四明轉所感果、五明位地。所依者，謂常身由自性身。如來藏先為生死依、後轉為法身為究竟依。能轉智者、謂無分別智。所轉障者、謂八妄想等。所感果者、謂涅槃寂滅果。所依位者、如梁本論云「略有六位。一益力損能轉，由隨信樂位，住聞熏習力故，世間修慧損益義成。二通達轉，謂已登地諸菩薩，由真實虛妄顯現為能故。虛妄者，謂觀俗智，真俗二智竝得現故。此轉從初地至六地，有出入觀異。三修習轉，由未離障人，是一切相不顯現真實顯現依故，謂三相不顯現、三無相顯現故。此轉從七地至十地，謂此中同修無相行，故以四地為其位。四果圓滿轉，由已離障人，一切相不顯現、清淨真如顯現，至得一切相自在依故，謂智斷恩三德具足也。五下劣轉，由聲聞通達人無我故。六廣大轉，由菩薩通達法無我故。謂人境功能三義勝故，人是菩薩、境是法無我、功能即自利利他功能也。」此約直進教釋。若約小乘，即見修等轉。若約初迴心教，亦同見修轉。若約熟教，地前隨伏，初地頓斷，二地已去斷其習氣。頓教不說斷。圓教一斷一切斷。亦如前說，斷皆非初非中後斷也。普賢解行位中，漸差等伏。餘義如別章。

Regarding the transformation of the basis, there are five approaches of distinction: first, clarifying the essence of what is relied upon in the transformation of the basis; second, clarifying the transforming cognition; third, clarifying the hindrances to be transformed; fourth, clarifying the fruit induced by the transformation; fifth, clarifying the stages of the abodes. That which is relied upon means the eternal body based on the svabhāva-kāya. The tathāgatagarbha was previously the basis for saṃsāra, and later transforms into the dharmakāya as the ultimate basis. The transforming cognition means non-conceptual cognition. The hindrances to be transformed mean the eight false discriminations and so forth. The induced fruit means the fruit of nirvāṇa's extinction. The stages of the basis, as stated in the Liang translation of the treatise, 'Briefly, there are six stages: First, the transformation of increasing power and decreasing capability. Due to the stage of following faith and inclination, by abiding in the power of hearing and perfuming, the meaning of worldly cultivated wisdom decreasing [afflictions] and increasing [merits] is accomplished. Second, the transformation of penetration, meaning the bodhisattvas who have already ascended the bhūmis, through having real and false appear as their capability. As for the false, this refers to the cognition that contemplates the conventional, because both real and conventional cognitions are able to appear together. In this transformation, from the first bhūmi to the sixth bhūmi, there is the difference of entering and emerging from contemplation. Third, the transformation of cultivation. Because for those who have not yet separated from hindrances, this is the basis wherein all characteristics do not appear and reality appears, meaning that the three characteristics do not appear and the three non-characteristics appear. This transformation spans from the seventh bhūmi to the tenth bhūmi, meaning that herein they equally cultivate non-characteristic practice; thus the four bhūmis constitute its stage. Fourth, the transformation of the perfection of the fruit. Because for those who have already separated from hindrances, all characteristics do not appear and pure tathatā appears, reaching the basis of attaining mastery over all characteristics, meaning the three virtues of cognition, abandonment, and beneficence are fully complete. Fifth, the inferior transformation, due to śrāvakas penetrating the selflessness of persons. Sixth, the vast transformation, due to bodhisattvas penetrating the selflessness of dharmas, meaning that the three senses of person, object, and efficacy are superior: the person is the bodhisattva, the object is the selflessness of dharmas, and the efficacy is the efficacy of benefiting oneself and benefiting others.' This is explained in terms of the teaching of direct progress. If in terms of the Hīnayāna, it is the transformation of seeing, cultivation, and so forth. If in terms of the initial teaching of turning the mind, it is likewise the transformation of seeing and cultivation. If in terms of the mature teaching, before the bhūmis they are subdued accordingly; on the first bhūmi they are suddenly severed; and from the second bhūmi onward their karmic traces are severed. The sudden teaching does not speak of severing. In the perfect teaching, one severance is all severances. Also as expounded previously, the severances are all neither initial, intermediate, nor final. In the stage of Samantabhadra's understanding and practice, they are gradually subdued in hierarchical distinction. The remaining meanings are as in the separate chapter.