華嚴經內章門等雜孔目章 3.12

3.12

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.