[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義決](https://indike.org/pramana/in.bauddha.taisho.2812) › 1.8 # 大乘百法明門論開宗義決 1.8 大乘百法明門論開宗義決 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2812.1.8) 若分若滿轉依等者。然此轉依說有六種。一損力益能轉。在地前位。損本識中染種勢力。益本識中淨種功能。令諸煩惱或不現行。煩惱現行即深慚愧。由慚愧故崇善拒惡。有二勝得為能轉體。信數初增久不增故轉染依淨。二通達轉。在見道中。由見道力通達真如。斷分別生二障麁重。證得一分真實轉依。三明修習轉。初在信地已去十地已來。修習十地行故。漸斷俱生二障麁重。四果圓滿轉。謂究竟位。由三大劫阿僧企耶修集無邊難行勝行。金剛喻定現在前時。永斷本來一切麁重。頓證佛果圓滿轉依。窮未來際利樂無盡。五下劣轉。在二乘位。通無有學。一唯自利。二有欣厭。三唯達悟生空。四唯斷煩惱。五唯證真擇滅。六無勝功能。擇滅者。謂即真如。由慧擇得此滅理故。無勝堪能者。無一切智故。六廣大轉。謂大乘菩薩位。恒利他故趣大菩提。生死涅槃俱無欣厭。具能通達二空真如。雙斷所知煩惱障種。頓證無上菩提涅槃。有勝堪能名廣大轉。所取轉依體者廣大。轉捨二麁重而證得。不言圓滿轉者。圓滿轉對菩薩說。廣大轉對二乘說。又解。既言廣大轉。明圓滿亦在其中。略舉一隅耳。此中轉依則滿分果。謂如六種轉依義中。損力益能轉通達轉修習轉即是分果。究竟轉者是滿果。下劣廣大二種轉依通大小乘因果滿分。諸轉依恐繁不敘。樂者廣之。 > Regarding "Whether partial or complete āśraya-parivṛtti, etc.": This āśraya-parivṛtti is said to be of six kinds: First is the transformation of diminishing power and augmenting capacity. In the ranks prior to the grounds, it diminishes the force of the defiled seeds in the mūlavijñāna and augments the functional capacity of the pure seeds in the mūlavijñāna, causing the afflictions not to be actively manifest. When afflictions are actively manifest, there is deep shame and remorse; through shame and remorse, one honors good and resists evil. Having two superior attainments serves as the substance capable of transforming. Because the factor of faith initially increases and does not increase after a long time, one transforms defilement and relies on purity. Second is the transformation through comprehension. In the darśana-mārga, by the power of the darśana-mārga one comprehends tathatā, severs the dauṣṭhulya of the twofold obscuration born of discrimination, and realizes a portion of true āśraya-parivṛtti. Third is the transformation through cultivation. Beginning from the ground of faith up to the ten grounds, because of cultivating the practices of the ten grounds, one gradually severs the innate dauṣṭhulya of the twofold obscuration. Fourth is the transformation of fulfilled fruition. That is, the ultimate rank. Due to cultivating and amassing boundless difficult and superior practices over three great asaṃkhyeya kalpas, when the vajropama-samādhi appears before one, one eternally severs all primordial dauṣṭhulya and suddenly realizes the fulfilled āśraya-parivṛtti of the buddha-fruition, benefiting and bringing joy inexhaustibly to the ends of future time. Fifth is the inferior transformation. In the ranks of the two vehicles, common to those with training and beyond training: 1. Solely for self-benefit; 2. Having attraction and aversion; 3. Solely awakening to pudgala-śūnyatā; 4. Solely severing afflictions; 5. Solely realizing true pratisaṃkhyā-nirodha; 6. Having no superior functional capacity. Pratisaṃkhyā-nirodha refers to tathatā; because one obtains this principle of cessation through discernment by wisdom. Having no superior functional capacity means lacking sarvajñā. Sixth is the vast transformation. That is, the ranks of the Mahāyāna bodhisattva. Because of constantly benefiting others, they proceed toward great bodhi. Toward saṃsāra and nirvāṇa, they have neither attraction nor aversion. They are fully able to comprehend the tathatā of twofold emptiness, simultaneously sever the seed of the jñeyāvaraṇa and kleśāvaraṇa, and suddenly realize unsurpassed bodhi and nirvāṇa. Having superior functional capacity, it is called the vast transformation. The substance of the āśraya-parivṛtti apprehended is vast. One transforms and abandons the two dauṣṭhulya and realizes it. It is not called fulfilled transformation because fulfilled transformation is spoken in contrast to bodhisattvas, while vast transformation is spoken in contrast to the two vehicles. Another explanation: Since it says vast transformation, it is clear that fulfilled is also included within it; this is merely mentioning one corner. Here, āśraya-parivṛtti refers to the fulfilled and partial fruitions. That is, among the meanings of the six kinds of āśraya-parivṛtti, the transformation of diminishing power and augmenting capacity, the transformation through comprehension, and the transformation through cultivation are partial fruitions; the ultimate transformation is the fulfilled fruition. The two kinds of āśraya-parivṛtti, inferior and vast, are common to the Mahāyāna and Hīnayāna, cause and fruition, fulfilled and partial. Fearing prolixity, the various transformations are not set forth further; those who delight in it may expand upon it. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.2812.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.2812.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2812.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2812~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2812.1.8](https://indike.org/pramana/in.bauddha.taisho.2812.1.8) · Pramāṇa