大乘百法明門論開宗義決 1.8

1.8

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.