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# 大乘入道次第開決 1.177

大乘入道次第開決 1.177

- **Language:** Classical Chinese

### [1.177](https://indike.org/pramana/in.bauddha.taisho.2823.1.177)

三聞諸佛圓滿等者。即六轉依中果圓滿轉也。六轉依者。唯識論云。轉依位別略有六種。一損力益能轉。謂初二位。由勝解及慚愧故。損本識中染種勢力。益本識內淨種功能。漸伏二障。亦名為轉。二通達轉。在通達位。由見道力通達真如。斷分別生二障麁重。證得一分真實轉依。三修習轉。謂修習位。由數修習十地行故。漸斷俱生二障麁重。漸次證得真實轉依。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。謂二乘位。專求自利厭苦欣寂。唯能通達生空真如。斷煩惱種證真擇滅。無勝堪能名下劣轉。六廣大轉。謂大乘位。為利他故趣大菩提。生死涅槃俱無欣厭。具能通達二空真如。雙斷所知煩惱障種。頓證無上正等菩提。有勝堪能名廣大轉。前果圓滿別指佛果。此廣大轉通約諸位。或前顯體此作用。對二乘位別顯此能。故亦即是果圓滿攝。

> Regarding "Third, hearing that the Buddhas have consummate \[transformation\]," etc.: This is "transformation through fruition perfection" among the six transformations of the basis. Concerning the six transformations of the basis, the Cheng weishi lun says: "There are briefly six kinds of stages of transformation of the basis: First, transformation through reducing force and augmenting capacity: namely, in the first two stages, by power of resolute faith and conscience/shame, one reduces the force of defiled seeds in the root consciousness and augments the capacity of pure seeds within the root consciousness, gradually subduing the two hindrances; this is also called transformation. Second, transformation through penetration: at the stage of penetration, through the power of the path of seeing, one penetrates tathatā, severs the gross heaviness of the two hindrances born of conceptual differentiation, and realizes a portion of the real transformation of the basis. Third, transformation through cultivation: namely, at the stage of cultivation, by repeatedly cultivating the practices of the ten bhūmis, one gradually severs the gross heaviness of the innate two hindrances and progressively realizes the real transformation of the basis. Fourth, transformation through fruition perfection: namely, at the ultimate stage, by cultivating and accumulating boundless difficult and superior practices through three great asaṃkhyeya kalpas, when the vajropama-samādhi manifests before one, one permanently severs all primordial gross heaviness and suddenly realizes the fruition-perfected transformation of the basis of buddhahood, benefiting and bringing joy limitlessly to the end of the future. Fifth, inferior transformation: namely, at the stage of the two vehicles, exclusively seeking self-benefit, weary of suffering and longing for quiescence, they are only able to penetrate the tathatā of the emptiness of the person, sever the seeds of afflictions, and realize true analytical cessation; having no superior competence, it is called inferior transformation. Sixth, vast transformation: namely, at the stage of the Mahāyāna, for the sake of benefiting others, they head toward great bodhi, neither longing for nor weary of saṃsāra and nirvāṇa, fully able to penetrate the tathatā of the two emptinesses, severing the seeds of both the cognitive and afflictive hindrances, and suddenly realizing unexcelled right and equal bodhi; having superior competence, it is called vast transformation." The former "fruition perfection" specifically refers to the Buddha fruition. This "vast transformation" generally applies to all stages. Alternatively, the former reveals the essence, while this reveals the function; in contrast to the stage of the two vehicles, it specifically reveals this ability. Therefore, it is also subsumed under fruition perfection.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2823~en-mt.1.177) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2823.1.177](https://indike.org/pramana/in.bauddha.taisho.2823.1.177) · Pramāṇa
