成唯識論 修習位(二)·轉依
修習位的核心是轉依。這兩個字要拆開看：轉，是轉捨轉得；依，是所依——第八識，一切染淨法的所依。
論主先立六位轉依，這是從凡到聖的六級台階：
一、損力益能轉——資糧、加行二位，由習勝解與慚愧，損本識中染種勢力、益淨種功能。二、通達轉——通達位，證二空所顯理。三、修習轉——修習位，數數修習斷餘障。四、果圓滿轉——究竟位，障盡德圓。五、下劣轉——二乘所得，唯轉煩惱障。六、廣大轉——大乘所得，二障俱轉。
然後辨轉依四義，這是「轉」這件事本身的結構：
能轉道——用什麼轉：能伏道與能斷道。所轉依——依什麼轉：持種依（第八識）與迷悟依（真如）。所轉捨——捨什麼：所斷捨（二障種）與所棄捨（有漏劣法）。所轉得——得什麼：所顯得（大涅槃）與所生得（大菩提）。
四義之中，「所轉依」最值得停。 論主立二依：一是第八識（持種依），二是真如（迷悟依）。這意味著轉依不是把第八識換掉，而是同一個所依，迷時為染依、悟時為淨依。
所以「轉依」不是換一個心，是同一個心換了方向。 這與前面末那「轉第七識，得平等智」是同一個道理——佛法講轉，從來不講毀。
一個很實在的推論：既然所依是同一個，那麼你現在這顆亂七八糟的心，就是將來成佛的那顆。 沒有第二顆。
The heart of the stage of cultivation is the turning of the basis. Take the phrase apart: turning is turning away and turning toward; basis is what things rest on — the eighth consciousness, support of all defiled and purified dharmas.
Six positions of turning are established first, six tiers from ordinary to noble:
One, turning that lessens force and strengthens capacity — at provisions and applied practice, by cultivating conviction, shame and embarrassment, the force of defiled seeds in the root consciousness is lessened and the capacity of pure seeds strengthened. Two, turning of penetration — at penetrating comprehension, realizing the principle disclosed by the two emptinesses. Three, turning of cultivation — repeated practice severing the remaining obstructions. Four, turning of perfect fruition — at the ultimate stage, obstruction spent and virtue complete. Five, the inferior turning — what the two vehicles obtain, turning the afflictive obstruction only. Six, the vast turning — what the Great Vehicle obtains, both obstructions turned.
Then the four senses of turning, the structure of the act itself:
The path that turns — by what: the path that subdues and the path that severs. The basis turned upon — upon what: the basis holding seeds (the eighth consciousness) and the basis of delusion-and-awakening (suchness). What is turned away — what is let go: what is severed (the seeds of the two obstructions) and what is discarded (defiled inferior dharmas). What is turned to — what is won: what is disclosed (great nirvāṇa) and what is produced (great awakening).
Of the four, the basis turned upon repays a pause. Two are given: the eighth consciousness, and suchness. Which means the turning does not swap out the eighth consciousness; it is one and the same basis — a defiled support while deluded, a purified support once awakened.
So the turning of the basis is not the exchange of one mind for another; it is one mind changed in direction. This is the same principle as the earlier "transforming the seventh consciousness, one gains the knowledge of equality." The Dharma speaks of turning; it never speaks of destroying.
And a very concrete consequence: since the basis is one and the same, this disordered mind of yours now is the mind that will be a buddha's. There is no second one.
一、損力益能轉：謂初、二位，由習勝解及慚、愧故，損本識中染種勢力，益本識內淨種功能，雖未斷障種，實證轉依，而漸伏現行，亦名為轉。
二、通達轉：謂通達位，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。《攝大乘》中說通達轉在前六地。有無相觀，通達真、俗間雜現前，令真、非真現、不現故。說修習轉在後四地。純無相觀長時現前，勇猛修習，斷餘麁重，多令非真不顯現故。
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，頓證無上菩提、涅槃。有勝堪能，名廣大轉。
此中意說廣大轉依，捨二麁重而證得故。
轉依義別，略有四種：
一、能轉道，此復有二：一、能伏道，謂伏二障隨眠勢力，令不引起二障現行，此通有漏、無漏二道，加行、根本、後得三智，隨其所應，漸頓伏彼。
二、能斷道，謂能永斷二障隨眠。此道定非有漏加行，有漏曾習、相執所引，未泯相故；加行趣求所證、所引，未成辦故。
有義：根本無分別智，親證二空所顯真理，無境相故，能斷隨眠；後得不然，故非斷道。
〔T31 0055a02〕有義：後得無分別智，雖不親證二空真理，無力能斷迷理隨眠，而於安立、非安立相，明了現前，無倒證故，亦能永斷迷事隨眠。
故《瑜伽》說：修道位中，有出世斷道；世、出世斷道。無純世間道，能永害隨眠。是曾習故，相執引故。
由斯理趣，諸見所斷，及修所斷，迷理隨眠，唯有根本無分別智，親證理故，能正斷彼；餘修所斷迷事隨眠，根本、後得俱能正斷。
二、所轉依，此復有二：一、持種依，謂本識。由此能持染、淨法種，與染、淨法俱為所依，聖道轉令捨染得淨；餘依他起性，雖亦是依，而不能持種，故此不說。
二、迷悟依，謂真如。由此能作迷、悟根本，諸染、淨法依之得生，聖道轉令捨染得淨。餘雖亦作迷悟法依，而非根本，故此不說。
三、所轉捨，此復有二：一、所斷捨，謂二障種。真無間道現在前時，障、治相違，彼便斷滅，永不成就，說之為捨。彼種斷故，不復現行妄執我、法。
所執我、法，不對妄情，亦說為捨。由此名捨遍計所執。
二、所棄捨，謂餘有漏、劣無漏種。金剛喻定現在前時，引極圓、明純淨本識，非彼依故，皆永棄捨。
彼種捨已，現有漏法及劣無漏，畢竟不生；既永不生，亦說為捨。由此名捨生死劣法。
有義：所餘有漏法種及劣無漏，金剛喻定現在前時，皆已棄捨，與二障種俱時捨故。
有義：爾時猶未捨彼，與無間道不相違故。菩薩應無生死法故；此位應無所熏識故，住無間道應名佛故；後解脫道應無用故。
〔T31 0055b01〕由此應知，餘有漏等，解脫道起，方棄捨之。第八淨識，非彼依故。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕承前章，廣釋第二十九頌
甲、轉依六位
「轉依」這件事，按它所在的階段來分，大略有六種。一條一條看：
一、損力益能轉（「損」是削弱、「益」是增強，「能」指功能）。這是頭兩個階段——第一「資糧位」、第二「加行位」——的轉。在這兩位裡，靠著修「勝解」（堅定不移的理解）和「慚、愧」（自省、怕作惡）這兩股力量，一面「損」（削弱）本識（第八識）裡頭那些染污種子的勢力，一面「益」（增強）本識裡頭那些清淨種子的功能。論文這一句的標點容易誤讀：「未」不只管「斷障種」，也兼管「實證轉依」。這時雖然還沒斷掉障的種子，也尚未實證轉依；但已能漸漸把現行的染污壓伏下去。窺基《述記》說，之所以也叫「轉」，是因為它是將來真實轉依的「轉之因」，也是能伏現行的「能伏轉」；所以這只是先假名為轉，不是已證到一分真實轉依。後一項要到通達位才開始。
二、通達轉（「通達」就是親見、徹見）。這是「通達位」（也就是「見道」，頭一回親見真理的那一關）的轉。靠著見道的力量，親自通達了「真如」（諸法的真實本相），斷掉了「分別起」（後天分別、執著熏出來的那一類）二障的「麁重」（粗重的染污習氣），於是證到了一分真實的轉依。
三、修習轉（一遍一遍地修而轉）。這是「修習位」的轉。靠著一遍又一遍地修十地的種種行，漸漸斷掉「俱生」（與生俱來、不待分別就有的那一類）二障的麁重，一步一步證到真實的轉依。所本的論裡還把這個「修習轉」分開來講：通達轉是落在「前六地」——因為前六地裡有「有相觀」（還帶著影像的觀）和「無相觀」（離了影像的觀）兩種，『真（真理）』和『俗（世俗事相）』夾雜著輪流現前，所以才會時而讓「真」現出、時而讓「非真」也現出；而修習轉是落在「後四地」——因為後四地裡是「純無相觀」（純粹離影像的觀）長時間現前，勇猛地修，把剩下的麁重斷掉，多半能讓「非真」不再顯現了。
四、果圓滿轉（到了結果、圓滿了的那個轉）。這是「究竟位」（佛地）的轉。經過「三大阿僧祇劫」（三個極長極長、數都數不清的時段）修集了無量無邊、難行能行的殊勝之行，到「金剛喻定」（像金剛一樣堅利、能斷盡一切的那個定）現前的時候，把本來一切的麁重一齊永遠斷盡，當下圓滿證得佛果的轉依，盡未來際利益安樂眾生、永無窮盡。
五、下劣轉（比較低、比較窄的那種轉）。這是「二乘位」（聲聞、緣覺）的轉。二乘人只一心求自己解脫（專求自利），厭惡苦、喜歡寂滅，所以他們只能通達「生空真如」（人無我那一面的真理——曉得這個「我」是空的，卻還沒透到『法也是空的』），斷掉煩惱的種子、證得「真擇滅」（靠真正的智慧揀擇而證的那個寂滅）；可是他們沒有那種殊勝廣大的能耐（不能斷盡所知障、不能成佛度生），所以這種轉就叫「下劣轉」。
六、廣大轉（又廣又大的那種轉）。這是「大乘位」（菩薩、佛）的轉。菩薩是為了利益他人才去趣求「大菩提」（無上的覺悟）；他對「生死」也不厭、對「涅槃」也不貪（兩邊都不偏、不住），所以能完整地通達「二空真如」（人空、法空兩面的真理都透了），把「所知障」和「煩惱障」兩種障的種子一齊斷掉，當下證得無上的菩提和涅槃。他有那種殊勝廣大的能耐（既自度、又能盡未來際度生），所以這種轉就叫「廣大轉」。
這六種轉裡頭，頌文（v29）真正要說的，正是這個「廣大轉依」——因為廣大轉依就是『捨掉了煩惱、所知這兩種麁重』才證得的（頌講的轉依，指的就是這個最圓滿的一種）。
乙、轉依四義
前面按『階段』分了六種；這裡換個角度，按『轉依這件事本身的含義』來分，大略有四種——也就是把「轉依」拆成四個環節來看：(一)「能轉道」（拿什麼去轉，也就是那條能轉的道）、(二)「所轉依」（轉的時候所憑依的那個底子）、(三)「所轉捨」（轉的時候捨掉了什麼）、(四)「所轉得」（轉的時候得到了什麼）。一條一條看：
一、能轉道
一、能轉道（能拿來轉的那條「道」，也就是修行的工夫、智慧）。這又分兩種：
(一)「能伏道」（能把障壓伏下去的道）——它的作用是把「二障隨眠」（煩惱障、所知障潛伏著的種子勢力，像睡著一樣埋在那裡，所以叫「隨眠」）的勢力壓住，叫它不再引發二障的「現行」（現起來作怪）。這種「能伏道」的範圍很寬：「有漏道」（還帶染污的工夫）和「無漏道」（清淨的工夫）兩種它都通；『加行智、根本智、後得智』這三種智它也都通（加行智＝親見真理前的準備工夫；根本智＝親證真理那一剎那的智；後得智＝出了根本智之後、再起來分別事相的智）。隨各種情形不同，它有時一點一點地伏（漸）、有時一下子全伏（頓）。
(二)「能斷道」（能把障連根斷掉的道）——它的作用是把「二障隨眠」永遠斷除。這條「能斷道」一定不會是「有漏道」、也一定不會是「加行道」。為什麼？理由有兩條：一是「有漏道」本身是過去一再串習（曾習）出來的、又是被「相執」（執著有能、所相狀）牽著走的，它自己都還沒泯掉那個能所對立的相（未泯相），所以斷不了根；二是「加行道」還在「趣求」——還在朝著『所要證的真理』、『所要引出的果』努力靠近，工夫還沒真正辦成（未成辦），所以它也斷不了根。
〔能斷道·異說一·唯根本智〕 有一派說：能斷道只能是「根本無分別智」（親證真理那一剎那、心裡不起任何分別的智）。為什麼只有它能斷？因為它親自證到了「二空」（人空、法空）所顯的那個真理，當下心裡沒有任何「境相」（所對的對象影像）橫在那裡，所以它能把隨眠斷掉。至於「後得智」就不是這樣（它出來以後又要分別事相、又帶著境相了），所以後得智不算能斷道。
〔又說·後得亦能斷迷事〕 又有一派說：「後得無分別智」雖然不是親證二空真理（不像根本智那樣直入），沒有力量去斷那種「迷理」的隨眠（迷在「理」上的那種潛伏煩惱——對真如本身迷惑的），可是它對「安立諦」（用言說、名相安立起來的真理，像四諦這類有條有理擺出來的）和「非安立諦」（不靠言說安立的真理，就是真如本身）這兩種相，能清清楚楚地現前、又不顛倒地證得，所以它也能永遠斷掉那種「迷事」的隨眠（迷在「事相」上的那種潛伏煩惱——對具體事相迷惑的）。
所以所本的論（《瑜伽》）說：在「修道位」裡，有「出世斷道」（純清淨、出世間的斷道），也有『世、出世兼有的斷道』（夾雜著世間工夫的斷道）；可是並沒有「純世間道」（純粹還在世間、帶染污的工夫）能永遠害掉（斷盡）隨眠。為什麼純世間道不行？道理跟前面一樣——因為它是過去一再串習出來的（曾習），又是被「相執」牽著走的。
順著這個道理就可以把前面兩說會通起來、分個界線：凡是「見所斷」（見道時斷的）和「修所斷」（修道時斷的）裡頭那種「迷理隨眠」（迷在真理上的潛伏煩惱），就只有「根本無分別智」親證真理才斷得了它；至於其餘「修所斷」裡那種「迷事隨眠」（迷在事相上的潛伏煩惱），那就『根本智、後得智』兩個都能正斷。也就是說：迷「理」的，唯靠根本智；迷「事」的，根本、後得都行——前面第一說（唯根本智）講的是斷迷理那一面，第二說（後得亦能斷）講的是斷迷事那一面，兩說各對一半，合起來才周全。
二、所轉依
二、所轉依（轉的時候所憑依的那個底子——轉來轉去，總得有個被轉的對象、有個落腳的底子）。這又分兩種：
(一)「持種依」（拿著、收著種子的那個依靠）——指的就是「本識」（阿賴耶識，第八識）。為什麼說它是底子？因為它能執持染污法、清淨法的一切種子，跟染法、淨法都當它們的依靠；聖道一來，就在它身上施工，把它「捨染得淨」（把染的捨掉、把淨的得來）。至於其餘的「依他起性」（依著眾緣才生起的那些有為法），雖然它們也算是個依靠，可是它們收不住種子（不能持種），所以這裡講「持種依」就不算它們。
(二)「迷悟依」（迷也靠它、悟也靠它的那個依靠）——指的就是「真如」。為什麼說它是底子？因為它能當「迷」和「悟」的總根本——迷了它就成染、悟了它就成淨，一切染法、淨法都靠著它才生得起來；聖道一來，也是在這上頭施工，把它「捨染得淨」。至於其餘的法，雖然也能給迷、悟的法當依靠，可是它們不是那個『總根本』，所以這裡講「迷悟依」就不算它們。
三、所轉捨
三、所轉捨（轉的時候捨掉的東西）。這又分兩種：
(一)「所斷捨」（用「斷」的方式捨掉的）——指的是『二障的種子』。當「真無間道」（真正無間斷地正在斷障的那一道工夫）現前的時候，「障」和「治」（對治它的智慧）正好對著幹、勢不兩立，那障的種子就被斷滅、永遠不再成立了——這就叫一個「捨」。障種既然斷了，就不會再現起來胡亂執著「我、法」（人我、法我）；而那本來被執的「我、法」，既然不再有妄情去對著它（沒人去執了），這也算一個「捨」。靠這兩面，就叫作「捨遍計所執」（把那種周遍計度、憑空安立出來的虛妄執著捨掉了）。
(二)「所棄捨」（用『丟開、不再收留』的方式捨掉的）——指的是其餘那些「有漏種子」和『劣無漏種子』（劣等的、還不究竟的清淨種子）。當「金剛喻定」現前的時候，它引發出一個『極圓、極明、純淨』的本識（轉成清淨的第八識）；這個純淨本識已經不再給那些劣種子當依靠了（非彼依），所以那些劣種子就全被永遠丟開（棄捨）。劣種子既然被丟開，現行的有漏法和劣無漏法也就再也長不出來（畢竟不生）；既然永遠長不出來，這也算一個「捨」。靠這個，就叫作「捨生死劣法」（把那些招感生死、劣等的法捨掉了）。
〔所棄捨之時·異說一·金剛位俱捨〕 這些劣種子到底什麼時候捨？有一派說：那其餘的有漏法種子和劣無漏種子，在「金剛喻定」現前的當下就一齊捨掉了——理由是它們跟『二障的種子』是同一個時候捨的（既然二障種在金剛位斷，這些劣種也就跟著一起捨）。
〔又說（正義傾）·解脫道方捨〕 又有一派說（這個講法傾向正義）：那個時候（金剛喻定的「無間道」位）其實還沒捨掉那些劣種子——因為這些劣種子跟「無間道」並不相衝突（無間道斷的是二障種，劣種子又不是障，犯不著跟著一起斷）。假如硬說無間道一現前劣種就捨了，那會逼出四個說不通的毛病：(1)菩薩到這一位就該再也沒有「生死法」了（可是無間道位的菩薩還沒成佛、還在因位，不該說他一點生死法都沒有）；(2)這一位就該再也沒有「所熏識」了（沒有可被熏的識，後頭的熏習就無從談起）；(3)那住在無間道的菩薩，當下就該叫「佛」了（可他還沒成佛）；(4)無間道後頭那個「解脫道」（緊接著證解脫的那一道）就成了多餘、派不上用場了。這四條都成了過失。由此就該曉得：那其餘的有漏等劣種子，要等到「解脫道」起來的時候才丟開——因為等第八「淨識」（清淨的第八識）真正成立的時候，它才不再給那些劣種子當依靠（到那時劣種沒了依靠，自然就捨了）。
C. The Six Stages of the Transformation of the Basis
This thing called "the transformation of the basis," sorted by the stage it stands in, comes broadly to six kinds. Let us take them one by one:
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The transformation that lessens the power and increases the capacity ("lessen" is to weaken, "increase" is to strengthen, and "capacity" means function). This is the transformation of the first two stages — the first, "the stage of provisions," and the second, "the stage of preparatory effort." In these two stages, leaning on the cultivation of "resolute conviction" (an understanding fixed and unshakeable) and of "shame-and-conscience" (self-examination, the fear of doing wrong), one "lessens" (weakens) the power of the defiled seeds within the root consciousness (the eighth consciousness) and "increases" (strengthens) the function of the pure seeds within it. The punctuation of the root sentence can mislead: "has not yet" governs both "severed the seeds of obstruction" and "actually realized the transformation of the basis." Thus, at these two stages one has not yet severed the seeds of obstruction and has not yet actually realized the transformation of the basis; what one has done is gradually subdue the active defilements. Kuiji explains that this is nevertheless called a "transformation" because it is the "cause of transformation" and a "transformation that can subdue." It is provisionally so named, not the realization of one portion of the real transformation; that begins with the stage of penetration.
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The transformation of penetration ("penetration" is direct seeing, seeing all the way through). This is the transformation of the "stage of penetration" (that is, the "path of seeing," the very threshold where one first sees the truth at first hand). Leaning on the power of the path of seeing, one penetrates "suchness" in person (the true real form of all dharmas), and severs the "coarse-and-heavy" (the gross, heavy defiled habit-energy) of those two obstructions that are "discrimination-arising" (the kind perfumed in later by discrimination and grasping), and thereupon realizes one portion of the real transformation of the basis.
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The transformation of cultivation (transforming by cultivating over and over again). This is the transformation of the "stage of cultivation." Leaning on cultivating, over and over, the manifold practices of the ten stages, one gradually severs the "coarse-and-heavy" of those two obstructions that are "innate" (the kind born with one, present without waiting for discrimination), and step by step realizes the real transformation of the basis. The treatise relied on goes on to split this "transformation of cultivation" out and explain it: the transformation of penetration falls in "the first six stages" — because within the first six stages there are both the "marked contemplation" (the contemplation still carrying images) and the "markless contemplation" (the contemplation apart from images), with "the real (the true principle)" and "the conventional (mundane facts-and-marks)" appearing face-to-face by turns, mixed together, and so it now lets "the real" show forth, now lets "the not-real" show forth too; whereas the transformation of cultivation falls in "the latter four stages" — because within the latter four stages it is the "pure markless contemplation" (the contemplation purely apart from images) appearing face-to-face for long stretches, cultivated valiantly, severing the remaining coarse-and-heavy, so that for the most part it can let "the not-real" no longer appear.
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The transformation that is the fruit complete (the transformation that has reached the fruit and become complete). This is the transformation of the "ultimate stage" (the Buddha-stage). Having passed through "three great incalculable eons" (three exceedingly long stretches of time, beyond any counting) cultivating and gathering measureless, boundless excellent practices, the hard-to-perform performed, then, at the moment the "adamantine-like concentration" appears face-to-face (the concentration that, like a vajra, is keen and able to sever everything to the last), one severs all the original coarse-and-heavy forever at a single stroke, and on the spot completely realizes the transformation of the basis that is the Buddha-fruit, benefiting and gladdening sentient beings to the end of future time, never to be exhausted.
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The inferior transformation (the kind of transformation that is rather low, rather narrow). This is the transformation of the "stage of the two vehicles" (the śrāvakas and the pratyekabuddhas). The people of the two vehicles seek single-mindedly only their own liberation (seeking solely their own benefit), loathing suffering and delighting in quiescence, and so they can penetrate only "the suchness that is the emptiness of birth" (the truth on the side of the no-self of the person — they know this "self" is empty, but have not yet seen through to "dharmas being empty too"), severing the seeds of the affliction[-obstruction] and realizing "the true cessation-through-discrimination" (the quiescence realized by the discriminating of true wisdom); but they do not have that superior, broad-and-great capability (they cannot sever the knowledge-obstruction to the last, cannot become Buddhas and deliver beings), and so this kind of transformation is called "the inferior transformation."
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The broad-and-great transformation (the kind of transformation that is both broad and great). This is the transformation of the "stage of the Mahāyāna" (the bodhisattvas and the Buddha). The bodhisattva, for the sake of benefiting others, heads toward "the great enlightenment" (the unsurpassed awakening); he neither loathes "birth-and-death" nor craves "nirvāṇa" (leaning to neither side, abiding in neither), and so he can penetrate completely "the suchness that is the two emptinesses" (he has seen through both sides of the truth, the emptiness of the person and the emptiness of dharmas), severing both kinds of obstruction, "the knowledge-obstruction" and "the affliction-obstruction," seed and all, at a single stroke, and on the spot realizing the unsurpassed enlightenment and nirvāṇa. He has that superior, broad-and-great capability (delivering himself, and able to deliver beings to the end of future time), and so this kind of transformation is called "the broad-and-great transformation."
Among these six transformations, the one the verse (v29) really means to speak of is precisely this "broad-and-great transformation of the basis" — because the broad-and-great transformation of the basis is just what is realized and attained by "casting off the two coarse-and-heavy" (the affliction[-obstruction] and the knowledge-obstruction) (the transformation of the basis the verse speaks of refers to this, the most complete kind of all).
D. The Four Senses of the Transformation of the Basis
Above it was sorted by "stage" into six kinds; here, shifting the angle, it sorts by "the sense of this thing 'the transformation of the basis' itself" into broadly four kinds — that is, it takes "the transformation of the basis" apart into four links to look at: (1) "the path that transforms" (with what one does the transforming — that is, the path that is able to transform), (2) "the basis transformed" (the ground relied on in transforming), (3) "what is cast off in transforming" (what is cast off in transforming), (4) "what is attained in transforming" (what is attained in transforming). Let us take them one by one:
1. The path that transforms
- The path that transforms (the "path" that can be brought to bear in transforming — that is, the work and the wisdom of practice). This is again of two kinds:
(i) "The path able to subdue" (the path that can press the obstructions down) — its work is to press down the power of "the latent dispositions of the two obstructions" (the seed-power of the affliction-obstruction and the knowledge-obstruction lying dormant, buried there as if asleep, and so called "latent dispositions"), making them no longer give rise to the "active forms" of the two obstructions (rising up and making trouble). The range of this "path able to subdue" is very wide: it runs through both "the contaminated path" (the work still carrying defilement) and "the uncontaminated path" (the pure work); and it runs through the three wisdoms too, "the preparatory wisdom, the fundamental wisdom, the subsequently-attained wisdom" (the preparatory wisdom = the work of preparation before seeing the truth in person; the fundamental wisdom = the wisdom at the very instant of realizing the truth in person; the subsequently-attained wisdom = the wisdom that, having come out of the fundamental wisdom, rises up again to discriminate facts-and-marks). According as the various cases differ, it sometimes subdues bit by bit (gradually), sometimes subdues all at once (suddenly).
(ii) "The path able to sever" (the path that can sever the obstructions out by the root) — its work is to sever "the latent dispositions of the two obstructions" forever. This "path able to sever" is definitely never "the contaminated path," and is definitely never "the preparatory path." Why? For two reasons: first, the "contaminated path" is itself something strung-and-practiced over and over in the past (what has been repeatedly practiced), and is moreover dragged along by "the grasping of marks" (the grasping at the marks of grasper-and-grasped), so that it has not itself even dissolved that opposition of grasper-and-grasped (it has not dissolved the mark), and so cannot sever to the root; second, the "preparatory path" is still in "heading-and-seeking" — still pressing toward "the truth to be realized" and "the fruit to be drawn forth," its work not yet truly accomplished (not yet brought to completion), and so it too cannot sever to the root.
〔On the path able to sever · variant account one · only the fundamental wisdom〕 One side says: the path able to sever can only be "the fundamental non-discriminating wisdom" (the wisdom at the very instant of realizing the truth in person, with no discrimination of any kind stirring in the mind). Why can only this one sever? Because it realizes in person that truth disclosed by "the two emptinesses" (the emptiness of the person and the emptiness of dharmas), with no "object-mark" (the image of the object faced) lying athwart the mind at the moment, and so it can sever the latent dispositions. As for "the subsequently-attained wisdom," it is not so (once it has come out, it again discriminates facts-and-marks, again carries an object-mark), and so the subsequently-attained wisdom does not count as a path able to sever.
〔Again it is said · the subsequently-attained too can sever delusion-as-to-facts〕 Again another side says: "the subsequently-attained non-discriminating wisdom," though it is not the realizing-in-person of the truth of the two emptinesses (not the direct entering that the fundamental wisdom is), and has no power to sever those latent dispositions that are "delusory-as-to-principle" (the dormant afflictions deluded as to "principle" — deluded about suchness itself), yet toward both these marks — "the established [truths]" (truths set up through speech and name-and-mark, like the four [noble] truths, laid out point by point with order) and "the non-established [truth]" (the truth not set up by speech, that is, suchness itself) — it can clearly bring them face-to-face and realize them without inversion, and so it too can forever sever those latent dispositions that are "delusory-as-to-facts" (the dormant afflictions deluded as to "facts-and-marks" — deluded about concrete facts-and-marks).
And so the treatise relied on (the Yogācārabhūmi) says: in the "stage of the path of cultivation" there is "a supramundane severing path" (a purely pure, supramundane severing path), and there is also "a severing path of both the mundane and the supramundane" (a severing path with mundane work mixed in); but there is no "purely mundane path" (work purely still in the mundane, carrying defilement) able forever to destroy (sever to the last) the latent dispositions. Why will the purely mundane path not do? The reasoning is the same as before — because it is what has been strung-and-practiced over and over in the past (what has been repeatedly practiced), and is dragged along by "the grasping of marks."
Following this line of principle one can reconcile the two foregoing accounts and draw the boundary between them: whatever is among the "latent dispositions delusory-as-to-principle" (the dormant afflictions deluded as to the truth), whether "severed by [the path of] seeing" (severed at the path of seeing) or "severed by [the path of] cultivation" (severed at the path of cultivation), only "the fundamental non-discriminating wisdom," realizing the truth in person, can sever it; whereas as for the rest, those "latent dispositions delusory-as-to-facts" (the dormant afflictions deluded as to facts-and-marks) among what is "severed by [the path of] cultivation," there "the fundamental wisdom and the subsequently-attained wisdom" can both rightly sever them. That is to say: what is deluded as to "principle" [is severed] only by the fundamental wisdom; what is deluded as to "facts" [is severed] by both the fundamental and the subsequently-attained — the first account above (only the fundamental wisdom) was speaking of severing the side of delusion-as-to-principle, the second account (the subsequently-attained too can sever) was speaking of severing the side of delusion-as-to-facts, the two accounts each answering to one half, and only when joined together complete.
2. The basis transformed
- The basis transformed (the ground relied on in transforming — for turn it this way and that, there must after all be an object that gets transformed, a ground to rest on). This is again of two kinds:
(i) "The basis that holds the seeds" (the support that holds, that keeps, the seeds) — it refers to none other than "the root consciousness" (the ālaya-consciousness, the eighth consciousness). Why is it called the ground? Because it can hold all the seeds of the defiled dharmas and the pure dharmas, serving as the support for both the defiled dharmas and the pure dharmas; and when the holy path comes, it sets to work upon it, making it "cast off the defiled and attain the pure" (cast off the defiled, attain the pure). As for the rest of the "other-dependent nature" (those conditioned dharmas that arise only in dependence on the assembly of conditions), though they too count as a kind of support, they cannot keep hold of the seeds (cannot hold the seeds), and so in speaking of "the basis that holds the seeds" they are not counted.
(ii) "The basis of delusion-and-awakening" (the support on which both delusion and awakening rest) — it refers to none other than "suchness." Why is it called the ground? Because it can serve as the all-over root of "delusion" and "awakening" — be deluded about it and one becomes defiled, be awakened to it and one becomes pure, and all the defiled dharmas and pure dharmas come to arise only by resting on it; and when the holy path comes, it too sets to work upon this, making it "cast off the defiled and attain the pure." As for the rest of the dharmas, though they too can serve as a support for the dharmas of delusion and awakening, they are not that "all-over root," and so in speaking of "the basis of delusion-and-awakening" they are not counted.
3. What is cast off in transforming
- What is cast off in transforming (the thing cast off in transforming). This is again of two kinds:
(i) "What is cast off by severing" (cast off in the manner of "severing") — it refers to "the seeds of the two obstructions." When "the true uninterrupted path" (that work which, truly and without a break, is severing obstruction) appears face-to-face, "obstruction" and "counteragent" (the wisdom that counters it) are squarely at odds, prowess against prowess, and that seed of obstruction is thereupon severed-and-extinguished, never again to stand — and this is called one "casting off." The seeds of obstruction being severed, one no longer rises up to grasp wildly at "self and dharmas" (a self of the person, a self of dharmas); and that "self and dharmas" once grasped, now that there is no more deluded feeling facing it (no one left to grasp it), this too counts as a "casting off." On the strength of these two sides, it is called "casting off the wholly-imagined" (casting off that empty, baseless grasping that reckons all around and sets up out of nothing).
(ii) "What is cast off by relinquishing" (cast off in the manner of "letting go, no longer keeping") — it refers to the remaining "contaminated seeds" and "inferior uncontaminated seeds" (the inferior, not-yet-ultimate pure seeds). When "the adamantine-like concentration" appears face-to-face, it draws forth an "utterly complete, utterly bright, purely pure" root consciousness (the eighth consciousness turned pure); this purely pure root consciousness no longer serves as a support for those inferior seeds (it is not their basis), and so those inferior seeds are all forever let go (relinquished). The inferior seeds being let go, the active contaminated dharmas and inferior uncontaminated dharmas can never again grow forth (in the end do not arise); and since they can forever never arise, this too counts as a "casting off." On the strength of this, it is called "casting off the inferior dharmas of birth-and-death" (casting off those inferior dharmas that draw on birth-and-death).
〔On the timing of what is cast off by relinquishing · variant account one · cast off together at the adamantine stage〕 When exactly are these inferior seeds cast off? One side says: those remaining contaminated dharma-seeds and inferior uncontaminated seeds are all cast off at the very moment "the adamantine-like concentration" appears face-to-face, all together — the reason being that they are cast off at the same time as "the seeds of the two obstructions" (since the seeds of the two obstructions are severed at the adamantine stage, these inferior seeds are cast off right along with them).
〔Again it is said (leaning to the right interpretation) · cast off only at the path of liberation〕 Again another side says (this account leans to the right interpretation): at that time (the "uninterrupted path" stage of the adamantine-like concentration) those inferior seeds are in fact not yet cast off — because these inferior seeds do not clash with the "uninterrupted path" at all (what the uninterrupted path severs is the seeds of the two obstructions, and the inferior seeds are no obstruction, so there is no call to sever them along with it). Suppose one insisted that the moment the uninterrupted path appears the inferior seeds were cast off; that would force out four conclusions that will not go through: (1) the bodhisattva at this stage ought then to have no more "dharmas of birth-and-death" at all (yet the bodhisattva at the uninterrupted-path stage is not yet a Buddha, still in the causal stage, and one ought not to say he has not a single dharma of birth-and-death left); (2) at this stage there ought then to be no more "consciousness that gets perfumed" (with no consciousness left to be perfumed, the perfuming that follows would have nothing to rest on); (3) the bodhisattva abiding on the uninterrupted path ought then, on the spot, to be called "a Buddha" (yet he is not yet a Buddha); (4) the "path of liberation" that follows the uninterrupted path (the path that, right after, realizes liberation) would then become superfluous, of no use at all. These four all turn into faults. From this one ought to realize: those remaining contaminated and like inferior seeds are let go only when "the path of liberation" arises — because it is only when the eighth "pure consciousness" (the purified eighth consciousness) truly comes to stand that it no longer serves as a support for those inferior seeds (and by then the inferior seeds, having lost their support, are of course cast off).
〔所釋之頌〕承前章，廣釋第二十九頌
修習位這一段，講的是「轉依」——把所依的根本（藏識、真如）轉一轉，捨掉染、得著淨。論主先從「位」上分，講「轉依」歷經哪六種台階（六位）；再從「義」上分，講「轉依」這件事本身拆開來看有哪四重結構（四義）。下面依次開講。
「轉依」之義，經論早有所本。《解深密經·心意識相品》說有一個「阿陀那識」——它執持一切種子、甚深細微如瀑流不斷，世尊「於凡愚不開演」，怕的正是有人把這執持染淨種子的識體妄執成「我」；而轉依的根本相，正是『轉這個執持種子的本識，令它捨染得淨』，所以《解深密》所詮的阿陀那（持種依），就是轉依所轉的那個根本所依。論的所本則在《攝大乘論·彼果斷分》與《瑜伽師地論》。《攝大乘論》把轉依定為『就依他起性、在對治生起的時候，轉捨它的雜染分、轉得它的清淨分』（這正是本論『轉捨遍計、轉得圓成』的論本），並且把轉依列為「略有六種」——損力益能轉、通達轉、修習轉、果圓滿轉、下劣轉、廣大轉，名目次第跟本論底下要講的六位完全相合，又以「下劣轉」屬二乘、「廣大轉」屬菩薩對說，就是本論第五、第六兩位之所本。《瑜伽師地論》則明『修道位中有出世斷道、有世出世兼斷之道，卻沒有純粹的世間道能永害隨眠』（因為純世間道是過去串習來的、又被相執所牽引），這是本論底下講『能斷道一定不是有漏』、會通『迷理隨眠唯根本智斷、迷事隨眠根本後得俱斷』的論本。本章所釋，經根即在《解深密》，論本即在《攝大乘》《瑜伽》——下面順著頌文講開。
甲、轉依的六種台階（六位）
「轉依」依位次的差別，大致可分六種。前四種是順著修行從淺到深一路排上去的，後兩種是拿小乘和大乘對著看的。
第一，損力益能轉。 這是最初的兩個位——資糧位和加行位。在這兩位裡，修行人靠著『勝解（對唯識之理深信決定）』和『慚、愧（對自己的不善心生羞恥、對世間譏嫌生畏怯）』這幾種力量，去「損」減本識（藏識）裡那些染污種子的勢力，同時「益」增本識裡那些清淨種子的功能。要注意：這時還沒有真正斷掉障的種子、也還沒有實證轉依，只是把現行的煩惱漸漸壓伏住而已；但因為它已經在『損染益淨』地動本識了，所以也叫一個「轉」。窺基《述記》替這「亦名為轉」交代了所以然：地前這頭兩位之所以還能叫「轉」，是因為它是『轉之因（將來實證轉依的因）』、又是『能伏轉（能漸伏現行的轉）』，並不是真正的「實證得位」——真正實證轉依的，要到通達位、修習位等以上，所以這損力益能轉只是「似轉」，不是真轉。
第二，通達轉。 這是通達位，也就是見道。靠見道的力量直接通達真如，斷掉『分別起（後天熏習、靠錯誤推度生起）』那一類二障的麁重（粗重、沉重的障礙習氣），證得「一分」真實的轉依。這「一分」是相對後面修習位的「漸次圓滿」說的——見道只斷分別起的一截，是真實轉依的第一步。
第三，修習轉。 這是修習位。靠著一遍又一遍地修十地的行門，漸漸斷掉『俱生（先天任運、與生俱來）』那一類二障的麁重，一階一階地證得真實的轉依。所依的論裡還把這修習轉細分成前後兩段：說「通達轉在前六地」——因為前六地是「有相觀」和「無相觀」夾雜著現前，通達真、俗二諦時是間雜交替的，所以真的能現、不真的也還會現；說「修習轉在後四地」——因為後四地是純粹的「無相觀」長時間現前，勇猛精進地修，斷掉剩下的麁重，多半能讓『不真的』不再顯現。換句話說，前六地是真妄交雜地通達，後四地是純無相地修治，越往後越純。
第四，果圓滿轉。 這是究竟位，也就是成佛。要經過三大阿僧祇劫（無法計數的長劫），修集無量無邊難行的殊勝之行；到『金剛喻定（堅固如金剛、能摧破最後一切障的最後一念定）』現前的那一剎那，永遠斷盡本來一切的麁重，當下圓滿證得佛果的轉依，從此盡未來際利益安樂眾生、永無窮盡。前三位是因中的轉，這一位是果上的圓滿究竟之轉。
第五，下劣轉。 這是拿二乘（聲聞、緣覺）來說的。二乘人專門只求自己的解脫，厭離生死之苦、欣求涅槃之寂，所以他們只能通達『生空真如（人無我所顯的真如）』，斷掉煩惱障的種子、證得『真擇滅（靠無漏智簡擇而得的真實寂滅）』；但他們沒有殊勝廣大的堪能（不能斷所知障、不能廣度眾生），所以這種轉叫「下劣轉」。
第六，廣大轉。 這是拿大乘來說的。大乘菩薩是為了利益他人而趣求大菩提的，所以對生死、涅槃兩邊都『不欣不厭（不貪著涅槃、也不怖畏生死）』；他們能同時通達『二空真如（人空、法空兩者所顯的真如）』，把所知障、煩惱障兩種障的種子一起斷掉，當下圓證無上的菩提和涅槃。因為有這樣殊勝的堪能，所以這種轉叫「廣大轉」。前一種是小、是劣，這一種是大、是勝，兩相對照，高下分明。
這六位若再收攏來看，窺基《述記》替它判了攝位：總的「略開五位」——地前算兩位（資糧、加行，合成損力益能轉這一段的兩個位）、十地算兩位（通達、修習）、如來算一位（果圓滿）；至於下劣、廣大這後兩種，則是拿二乘和大乘對著分判的別說，不在那順位的五位之內。
講完六位，要點明一句：這頌文裡所正說的，其實就是這「廣大轉依」——因為廣大轉依正是『捨掉二障的麁重而證得』的那種轉，最切合頌意。前五位是陪襯地分疏，落腳處在第六。
乙、「轉」這件事的四重結構（四義）
換個角度，把「轉依」這件事本身拆開來看，大致有四重結構：靠什麼去轉（能轉道）、被轉的所依是什麼（所轉依）、轉掉了什麼（所轉捨）、轉得了什麼——本章白話到「所轉捨」為止，下面逐重開講。
一、能轉道——靠什麼去轉
「能轉道」指的是能成就這轉依的道（修行的途徑），它又分兩種。
第一種是「能伏道」——它的作用是「伏」住二障隨眠（潛伏的種子習氣）的勢力，讓它不再引發二障的現行（不讓煩惱當下發作）。這「能伏道」通於有漏、無漏兩種道，也通於加行智、根本智、後得智這三種智；隨著各自相應的情況，有的是漸漸地伏、有的是頓然地伏。它只管壓住、不管斷根。
第二種是「能斷道」——它的作用是能永遠斷掉二障的隨眠（連根拔除）。這能斷道一定不是「有漏道」、也一定不是「加行道」。為什麼？因為有漏道是過去串習來的、又是被『相執（執取境相）』所牽引的，還沒能泯除能取所取之相，所以斷不了根；而加行道還在「趣求」所要證的、所要引發的，功夫尚未成辦，所以也斷不了根。能斷的，必是無漏的根本、後得之道。
到這裡，論主插入兩家對『後得智能不能斷』的不同說法。
一說：只有根本智能斷。 這一說主張：唯有「根本無分別智」才能斷隨眠——因為它親證二空所顯的真理、心中沒有境相（不帶任何能所之相），所以能斷；至於「後得智」不是這樣（它還帶著安立的境相），所以後得智不算能斷道。
又一說：後得智也能斷一部分。 這一說主張：後得無分別智雖然不能親證二空真理、沒有力量斷那種『迷理（迷昧真理本身）』的隨眠，可是它對『安立諦（用言說建立的四諦等）』和『非安立諦（離言的真如）』的境相能明明白白地現前、無顛倒地證知，所以它也能永斷那種『迷事（迷昧具體事相）』的隨眠。
接著論主引所依的論來會通：那論說，修道位中有「出世斷道」、有『世出世兼修的斷道』，但沒有『純粹世間道』能永害隨眠——因為純世間道是過去串習來的、又是被相執所牽引的（理由同前）。
順著這個道理就能分判清楚：凡是「見所斷」和「修所斷」當中的「迷理隨眠」，唯有根本無分別智親證真理才能正斷它；而其餘修所斷的「迷事隨眠」，則根本智、後得智兩者都能正斷。這一判，其實正好把前面兩說會通了——迷理那一截唯歸根本智（合第一說），迷事那一截通於後得智（合第二說），兩說各說中了一邊。
二、所轉依——被轉的所依是什麼
「所轉依」指被轉的那個根本所依，它也分兩種。
第一種是「持種依」——就是本識（阿賴耶識）。因為它能執持染、淨諸法的種子，又跟染、淨諸法一起作它們的所依；聖道一轉，就在它身上「捨染得淨」。論主特別簡別：其餘的依他起性的法雖然也能作「依」，可是它們不能執持種子，所以這裡不把它們算進「持種依」，只取藏識。
第二種是「迷悟依」——就是真如。因為它能作迷、悟的根本：眾生迷它就是凡、悟它就是聖，一切染、淨諸法都要依著它才得以生起；聖道一轉，也在它身上「捨染得淨」。論主同樣簡別：其餘的法雖然也能作迷悟之法的依，可是不是「根本」的那個依，所以這裡不算，只取真如。一個是「能持種」的事相所依，一個是『迷悟所憑』的理體所依，合起來才是完整的「所轉依」。
這『持種依只取第八』一節，窺基《述記》有兩重補辨。一是揀定範圍：前頭《攝大乘論》是拿整個「依他起性」總名為「轉依」的，如今這裡單就「能持種」這一義來說，所以只取第八藏識（依他起的法雖多，能持種的唯獨它）。二是會通《對法》（《集論》）所立的另一套『轉依三種』——那裡說轉依有三：一是「心轉」、就是真如；二是「道轉」、就是這裡的能轉道；三是「麁重轉」、就是阿賴耶。拿本論的轉依義跟它對校，分齊是這樣的：本論的轉依義『比《攝論》寬』（《攝論》那邊沒立真如，本論立了迷悟依的真如）；又『不比《對法》狹』（《對法》多出個「道轉」，可本論的能轉道已經把那「道」攝進去了，所以並不算少）。這一寬一狹的勘定，把本論「所轉依」在諸論裡的位置安得很穩。
三、所轉捨——轉掉了什麼
「所轉捨」指轉依時所捨掉的東西，它也分兩種。
第一種是「所斷捨」——就是二障的種子。當『真無間道（正在斷障、中間無隔的那一念無漏道）』現前時，「障」和『治（對治的智）』正相違背，於是那障種便被斷滅、永遠不再成就，這就叫「捨」。障種既然斷了，就不會再現行去虛妄地執著「我、法」；那本來被執的「我、法」既然不再對著虛妄的情識顯現，也就跟著說它被「捨」了。由這層意思，這一種捨又叫「捨遍計所執」——捨掉了那種周遍計度、虛妄安立的我法執。
第二種是「所棄捨」——就是其餘的有漏種子和劣無漏種子。當「金剛喻定」現前時，會引發出『極圓滿、極明、極純淨』的本識；這純淨的本識不再是那些劣種子的所依了，所以那些劣種子都被永遠棄捨。劣種既已棄捨，現行的有漏法和劣無漏法就畢竟不再生起；既永不生，也就說它被「捨」了。由這層意思，這一種捨又叫「捨生死劣法」——捨掉了那些繫縛生死的低劣之法。
關於「所棄捨」是在哪一個時位捨的，論主又列了兩家不同說法。
一說：在金剛位就一起捨了。 這一說主張：其餘的有漏法種和劣無漏種，在金剛喻定現前的時候就已經全部棄捨了——因為它們是跟二障的種子同一時候一起捨的。
又一說（偏向正義）：要到解脫道才捨。 這一說主張：在金剛無間道那個時位，其實還沒有捨掉那些劣種——因為那些劣種跟「無間道」並不相違（無間道只對治二障，不對治劣種，二者不衝突，所以不會在那時被它逼斷）。假如硬說無間道時就捨了，就會出一串過失：菩薩在那位就該已經沒有生死法了、那個位就該已經沒有『所熏的識』可熏了、住在無間道就該已經可以叫做佛了、後面的「解脫道」就該變成沒有用了——這些都說不通。由此應當知道：其餘的有漏等劣種，要等到『解脫道（無間道之後、解脫成就的那一念道）』起來時才棄捨它；因為要到那時，第八淨識才真正成立、不再作那些劣種的所依。無間道斷障、解脫道捨劣，兩道分工，這一說把時位辨得更細密。
承衍
轉依『六位、四義、二轉依果』這一節所立，是整個唯識系收束修證、判明「捨染得淨」之結構的關鍵一段，後出諸論逐一承用。《百法明門論》在「無為法」裡立「擇滅無為」——四圓寂（四涅槃）的後三種都歸擇滅所攝，正是本節「所轉捨」斷障、所顯涅槃之所依；又立「真如無為」——即本節「迷悟依」與「所顯得」的體，就是清淨法界；在「心法」裡立「阿賴耶」——即本節的「持種依」。《唯識三十論頌》的頌二十九（修習位·轉依），正是本節所釋的本頌，逐頌相承；其前頌二十八（通達位）是它的上承，其後頌三十（究竟位·二轉依果之果相）是它的下啟。《辯中邊論·辯得果品》立五果、十果，其中「障滅果」「離繫果」即斷障所顯之果，與本節的「所轉捨」「所轉得」彼此相涉。《攝大乘論·彼果斷分》定轉依「轉捨雜染分、轉得清淨分」之相、列轉依六種、立無住涅槃——這正是本章六位以及「轉依為相」之廣辯所本，本論一路引它。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，於轉依的六位、四義沒有正面對位，這裡從闕。
This portion of the Stage of Cultivation treats the transformation of the basis (āśraya-parāvṛtti) — the turning-over of the root upon which everything rests (the store-consciousness, ālaya-vijñāna, and Suchness, tathatā), so that the defiled is cast off and the pure is gained. The treatise first divides this matter by station, asking through which six stairs the transformation passes (the six stations); it then divides the same matter by aspect, asking what fourfold structure we find when we take the transformation itself apart (the four aspects). We will open each up in turn.
The sense of "transformation of the basis" has its roots in scripture and treatise alike. The Saṃdhinirmocana Sūtra, in its chapter on the characteristics of mind, mentation, and consciousness, speaks of an "appropriating consciousness" (ādāna-vijñāna) — that which holds and maintains all the seeds, profound and subtle, unbroken like a torrent — which the World-Honored One "did not expound to the foolish," precisely for fear that someone would take this consciousness-substance that holds the defiled and pure seeds and falsely grasp it as a self; and the root characteristic of the transformation of the basis is exactly to "turn this root consciousness that holds the seeds over, making it cast off the defiled and gain the pure," so that the ādāna of which the Saṃdhinirmocana speaks (the basis that holds the seeds) just is that root basis which the transformation transforms. The treatise-basis lies in the Mahāyāna-saṃgraha, in its chapter on the severance that is the fruit of the path, and in the Yogācārabhūmi. The Mahāyāna-saṃgraha fixes the transformation of the basis as "with respect to the other-dependent nature, at the time when the remedy arises, casting off its defiled portion and gaining its pure portion" (which is the treatise-basis for this treatise's "casting off the wholly-imagined, gaining the perfectly-accomplished"), and lists the transformation of the basis as "broadly of six kinds" — the transformation that diminishes the strength and benefits the power, the transformation of penetration, the transformation of cultivation, the transformation of the fruit's completion, the inferior transformation, and the vast transformation — names and order matching exactly the six stations to be treated below, with the "inferior transformation" set down for the two vehicles and the "vast transformation" for the bodhisattvas, which is the basis for this treatise's fifth and sixth stations. The Yogācārabhūmi in turn makes plain that "within the Path of Cultivation there is a world-transcending path of severance, and a path of severance that severs the worldly and the world-transcending together, but there is no purely worldly path that can forever injure the latent dispositions" (because the purely worldly path is carried over from past habituation and is dragged along by the grasping at marks), which is the treatise-basis for this treatise's account below that "the path that can sever is definitely not contaminated" and for its harmonizing of "the latent dispositions deluded about the principle are severed by the fundamental wisdom alone, while those deluded about the matter are severed by the fundamental and the subsequently-attained together." What this chapter expounds has its scriptural root in the Saṃdhinirmocana and its treatise-basis in the Mahāyāna-saṃgraha and the Yogācārabhūmi — and following the verse, we open the exposition below.
C. The six stations of the transformation (six stations)
Sorted by the differences of stage, the transformation can be laid out, broadly, in six kinds. The first four are arranged in ascending order, following the path of cultivation from shallow to deep; the last two are set down by holding the Lesser Vehicle and the Greater Vehicle up side by side.
First, the transformation that diminishes the strength and benefits the power. This is the earliest pair of stations — the Stage of Provisions (saṃbhāra) and the Stage of Intensified Effort (prayoga). Within these two stations the practitioner draws on certain forces — resolute conviction (a deep, settled faith in the principle of consciousness-only) together with self-respect and regard for others (shame before one's own unwholesome states of mind, and dread of being faulted by the world) — and with these diminishes the strength of the defiled seeds within the root consciousness (the store-consciousness) while at the same time benefiting, that is, increasing, the functional power of the pure seeds within that same root consciousness. One point must be marked: at this point the seeds of the hindrances have not yet truly been severed, nor has the transformation of the basis been actually realized — the afflictions of present activity are merely being gradually pressed down and suppressed. Yet because it is already stirring the root consciousness in the very direction of "diminishing the defiled and benefiting the pure," it too is called a "transformation." Kuiji's Notes (the Shuji) accounts for this "also called a transformation": these first two stations before the grounds can still be called a "transformation" because they are the "cause of the transformation (the cause of the later actual realization of the transformation of the basis)" and a "transformation that can suppress (the transformation that can gradually suppress present activity)," not a genuine "station of actual realization" — for the actual realization of the transformation of the basis comes only at the Stage of Penetration, the Stage of Cultivation, and above; so this transformation that diminishes the strength and benefits the power is only a "semblance of transformation," not the true transformation.
Second, the transformation of penetration. This is the Stage of Penetration, which is to say the Path of Seeing. By the force of the Path of Seeing one directly penetrates Suchness and severs the coarse-and-heavy (the gross, weighty residue of the hindrances) belonging to the discrimination-born class of the two hindrances — those that arise from later conditioning, produced by mistaken inference — and one realizes one portion of the genuine transformation of the basis. This "one portion" is said relative to the "progressive completion" of the Stage of Cultivation that follows: the Path of Seeing severs only the single segment of the discrimination-born hindrances, and so is the first step of the genuine transformation of the basis.
Third, the transformation of cultivation. This is the Stage of Cultivation itself. By cultivating the practices of the ten grounds over and over, one gradually severs the coarse-and-heavy belonging to the innate class of the two hindrances — those that are inborn and arise spontaneously of themselves — and step by stair one realizes the genuine transformation of the basis. The treatise on which this rests further subdivides this transformation of cultivation into a former and a latter segment. It says that the transformation of penetration holds for the first six grounds — because in the first six grounds the contemplation that bears marks and the contemplation free of marks are present in an interspersed way, so that when penetrating the two truths, the true and the conventional, the practitioner alternates between them; thus the true can manifest, but the untrue still manifests as well. And it says that the transformation of cultivation holds for the latter four grounds — because in the latter four grounds the pure contemplation free of marks is present continuously over long stretches, cultivated with vigorous energy, so that the remaining coarse-and-heavy is severed and, for the most part, the untrue no longer manifests. In other words, the first six grounds penetrate with the true and the false still mixed together, while the latter four grounds cultivate and refine in pure markless contemplation — the further along one goes, the purer it becomes.
Fourth, the transformation of the fruit's completion. This is the Ultimate Stage, which is to say the attainment of Buddhahood. One must pass through three incalculable aeons (lengths of time beyond all counting), cultivating and amassing measureless, boundless, hard-to-practice and supremely excellent practices; and in the very instant that the vajra-like concentration (the final moment of concentration, firm as a diamond, able to shatter the very last of all hindrances) becomes present, the entire coarse-and-heavy that has held from the beginningless beginning is forever severed exhaustively, and one realizes, then and there in full, the transformation of the basis that is the fruit of Buddhahood — from then on benefiting and bringing ease to sentient beings to the very end of future time, without ever running out. The first three stations are transformations within the cause; this one is the complete, ultimate transformation upon the fruit.
Fifth, the inferior transformation. This is said with reference to the two vehicles (the disciples and the solitary realizers). Practitioners of the two vehicles seek only their own liberation, recoiling from the suffering of birth-and-death and longing for the peace of nirvāṇa; therefore they can penetrate only the Suchness disclosed by the emptiness of the person (the Suchness made manifest by selflessness with respect to persons), sever the seeds of the hindrance of the afflictions, and realize a true cessation through analysis (the genuine quiescence won by the discernment of undefiled wisdom). But they lack the surpassing and vast capability — they cannot sever the hindrance to what is to be known, nor can they deliver sentient beings on a vast scale — and so this kind of transformation is called the "inferior transformation."
Sixth, the vast transformation. This is said with reference to the Greater Vehicle. The bodhisattvas of the Greater Vehicle press toward the great awakening for the sake of benefiting others; therefore, toward the two extremes alike, birth-and-death and nirvāṇa, they neither long for nor recoil (they neither cling to nirvāṇa nor dread birth-and-death). They are able to penetrate both at once — the Suchness disclosed by the two emptinesses (the Suchness made manifest by the emptiness of the person and the emptiness of phenomena together) — severing the seeds of both hindrances, the hindrance to what is to be known and the hindrance of the afflictions, all at once, and realizing then and there in full the unsurpassed awakening and nirvāṇa. Because they possess this surpassing capability, this kind of transformation is called the "vast transformation." The former kind is small, is inferior; this kind is great, is supreme — held against each other, high and low are plainly distinct.
If these six stations are gathered up once more, Kuiji's Notes (the Shuji) settles their grouping into stations: taken together they "broadly open out into five stations" — the stages before the grounds count as two stations (the Stage of Provisions and the Stage of Intensified Effort, the two stations that make up the single segment of the transformation that diminishes the strength and benefits the power), the ten grounds count as two stations (penetration and cultivation), and the Tathāgata counts as one station (the completion of the fruit); as for the inferior and the vast, these last two are a separate teaching that holds the two vehicles and the Greater Vehicle up against each other in adjudication, and they do not fall within the five sequential stations.
Having finished the six stations, one point must be made explicit: what the verse itself is properly speaking of is exactly this "vast transformation of the basis" — for the vast transformation of the basis is precisely the kind of transformation that is "realized by casting off the coarse-and-heavy of the two hindrances," which fits the sense of the verse most closely. The first five stations are laid out as an accompanying analysis; the point comes to rest on the sixth.
D. The fourfold structure of "transformation" (four aspects)
Taken from another angle, when the matter of the transformation of the basis is itself taken apart, it has, broadly, four structural members: by what one transforms (the path that effects the transformation), what the basis is that is transformed (the basis that is transformed), what is cast off in transforming (what is transformed away), and what is gained by transforming. This chapter's Vernacular runs as far as "what is transformed away"; we will open each member up in turn below.
1. The path that effects the transformation — by what one transforms
"The path that effects the transformation" refers to the path (the way of cultivation) that is able to accomplish this transformation of the basis, and it in turn divides into two kinds.
The first kind is the "path that can suppress." Its function is to suppress the strength of the latent dispositions of the two hindrances (the dormant seeds and habit-energies), so that they no longer set off the present activity of the two hindrances (so that the afflictions do not break out then and there). This path that can suppress holds across both the contaminated and the uncontaminated path, and across all three wisdoms — the wisdom of intensified effort, the fundamental wisdom, and the subsequently-attained wisdom; depending on what each respectively answers to, it suppresses gradually in some cases and suddenly in others. Its whole concern is to press down; it does not deal with severing at the root.
The second kind is the "path that can sever." Its function is to sever forever the latent dispositions of the two hindrances (to pull them out root and all). This path that can sever is definitely not a contaminated path, and is definitely not a path of intensified effort. Why? Because the contaminated path is something carried over from past habituation and is, moreover, dragged along by the grasping at marks (the seizing upon the marks of objects); it has not yet been able to dissolve the marks of grasper and grasped, and so it cannot sever at the root. And the path of intensified effort is still pressing toward what is to be realized and what is to be set in motion; its work is not yet brought to completion, and so it too cannot sever at the root. What can sever must be the uncontaminated path, the fundamental and the subsequently-attained.
At this point the treatise inserts two schools' differing accounts of whether the subsequently-attained wisdom can sever.
One view: only the fundamental wisdom can sever. This view holds that only the fundamental non-discriminating wisdom can sever the latent dispositions — because it directly realizes the truth disclosed by the two emptinesses, with no object-mark in the mind (carrying no mark of grasper or grasped whatever), and so it can sever; whereas the subsequently-attained wisdom is not like this (it still carries the established marks of objects), and so the subsequently-attained wisdom does not count as a path that can sever.
Another view: the subsequently-attained wisdom too can sever a portion. This view holds that, although the subsequently-attained non-discriminating wisdom cannot directly realize the truth of the two emptinesses and has no power to sever the kind of latent disposition that is deluded about the principle (deluded about the truth itself), still, with respect to the marks of objects both under the truth as posited (the four truths and the like, established by verbal designation) and under the truth not posited (the Suchness beyond words), it can make these present plainly and realize them without error; and so it too can sever forever the kind of latent disposition that is deluded about the matter (deluded about concrete particular phenomena).
The treatise then cites the source-treatise to harmonize the two: that treatise says that within the Path of Cultivation there is a world-transcending path of severance, and a path of severance that cultivates the worldly and the world-transcending together, but there is no purely worldly path that can forever injure the latent dispositions — because the purely worldly path is something carried over from past habituation and is, moreover, dragged along by the grasping at marks (the reason being the same as before).
Following this reasoning, the matter can be adjudicated clearly: of those latent dispositions among the severed-by-seeing and the severed-by-cultivation that are deluded about the principle, only the fundamental non-discriminating wisdom, directly realizing the truth, can properly sever them; whereas the remaining latent dispositions of the severed-by-cultivation that are deluded about the matter, both the fundamental wisdom and the subsequently-attained wisdom can properly sever. This adjudication in fact harmonizes the two views precisely: the segment deluded about the principle is assigned solely to the fundamental wisdom (agreeing with the first view), while the segment deluded about the matter holds across the subsequently-attained wisdom as well (agreeing with the second view) — each view spoke truly of one side.
2. The basis that is transformed — what the basis is that is transformed
"The basis that is transformed" refers to that root basis which is transformed, and it too divides into two kinds.
The first kind is the "basis that holds the seeds" — namely the root consciousness (the ālaya-vijñāna). Because it is able to hold and maintain the seeds of all phenomena, defiled and pure, and serves, together with the defiled and pure phenomena, as the basis for them; once the noble path turns it over, it is upon this very thing that the defiled is cast off and the pure is gained. The treatise expressly distinguishes: the other other-dependent phenomena, although they too can serve as a "basis," cannot hold and maintain seeds, and so they are not counted here within the "basis that holds the seeds" — only the store-consciousness is taken.
The second kind is the "basis of delusion and awakening" — namely Suchness. Because it can serve as the root of both delusion and awakening: when sentient beings are deluded about it they are worldlings, when they awaken to it they are saints, and all phenomena, defiled and pure, must rely upon it in order to arise; once the noble path turns it over, it is upon this very thing too that the defiled is cast off and the pure is gained. The treatise distinguishes in the same way: the other phenomena, although they too can serve as a basis for things deluded and awakened, are not the root basis, and so they are not counted here — only Suchness is taken. The one is the basis on the side of concrete fact, "that which holds the seeds"; the other is the basis on the side of principle-essence, "that on which delusion and awakening turn." Only the two together make up the complete "basis that is transformed."
On this point — that "the basis that holds the seeds takes only the eighth" — Kuiji's Notes (the Shuji) adds two further clarifications. The first fixes the scope: earlier the Mahāyāna-saṃgraha named the whole "other-dependent nature" as the "transformation of the basis," whereas here the matter is taken solely under the single aspect of "that which can hold the seeds," and so only the eighth, the store-consciousness, is taken (the other-dependent phenomena are many, but the one that can hold the seeds is it alone). The second harmonizes the other set of "three kinds of transformation of the basis" laid down in the Abhidharma-samuccaya — there it is said that the transformation of the basis is of three: the first is the "transformation of mind," which is Suchness; the second is the "transformation of the path," which is the path that effects the transformation here; the third is the "transformation of the coarse-and-heavy," which is the ālaya. Holding this treatise's sense of the transformation of the basis up against it, the measure comes out thus: this treatise's sense of the transformation of the basis is "wider than the Mahāyāna-saṃgraha's" (the Mahāyāna-saṃgraha there did not set down Suchness, whereas this treatise sets down the basis of delusion and awakening, namely Suchness); and it is "not narrower than the Abhidharma-samuccaya's" (the Abhidharma-samuccaya adds a "transformation of the path," yet this treatise's path that effects the transformation has already gathered that "path" in, and so nothing is lacking). This adjudication of the one wider and the one narrower sets the place of this treatise's "basis that is transformed" very steadily among the treatises.
3. What is transformed away — what is cast off
"What is transformed away" refers to what is cast off at the time of the transformation of the basis, and it too divides into two kinds.
The first kind is "what is cast off by severing" — namely the seeds of the two hindrances. When the true uninterrupted path (the moment of uncontaminated path that is presently severing the hindrances, with no interval in between) becomes present, the "hindrance" and the "remedy" (the wisdom that counteracts it) stand directly opposed; thereupon those hindrance-seeds are severed and extinguished, never to be accomplished again, and this is called "casting off." The hindrance-seeds being severed, there is no further arising of present activity that would falsely grasp at "self and phenomena"; and the "self and phenomena" that were originally grasped, since they no longer manifest before the false discriminating consciousness, are accordingly also said to be "cast off." By this sense, this kind of casting off is also called "casting off the wholly-imagined" — casting off that pervasively calculating, falsely posited grasping at self and phenomena.
The second kind is "what is discarded" — namely the remaining contaminated seeds and the inferior uncontaminated seeds. When the vajra-like concentration becomes present, it sets in motion an "utterly complete, utterly bright, utterly pure" root consciousness; this purified root consciousness is no longer the basis for those inferior seeds, and so those inferior seeds are all forever discarded. The inferior seeds being discarded, the present activity of contaminated phenomena and inferior uncontaminated phenomena finally no longer arises; and since they never arise again, they are likewise said to be "cast off." By this sense, this kind of casting off is also called "casting off the inferior phenomena of birth-and-death" — casting off those base and inferior phenomena that bind one to birth-and-death.
As to at which stage in time "what is discarded" is cast off, the treatise lists two schools' differing accounts.
One view: it is all cast off together at the vajra station. This view holds that the remaining seeds of contaminated phenomena and the inferior uncontaminated seeds are all already discarded at the moment when the vajra-like concentration becomes present — because they are cast off at one and the same time as the seeds of the two hindrances.
Another view (leaning to the correct reading): it is not cast off until the path of liberation. This view holds that at the stage in time of the vajra uninterrupted path, those inferior seeds have in fact not yet been cast off — because those inferior seeds do not stand opposed to the uninterrupted path (the uninterrupted path counteracts only the two hindrances, not the inferior seeds; the two do not conflict, and so the inferior seeds would not be forced off by it at that point). If one were to insist that they were cast off at the time of the uninterrupted path, a string of faults would follow: the bodhisattva at that station would already have to be without the phenomena of birth-and-death; that station would already have to be without any "consciousness that takes the perfuming" left to be perfumed; one dwelling in the uninterrupted path would already have to be called a Buddha; and the subsequent "path of liberation" would have to become useless — none of which holds together. From this it should be known: the remaining contaminated and other inferior seeds are not discarded until the path of liberation (the moment of path, after the uninterrupted path, in which liberation is accomplished) arises — because only then is the eighth purified consciousness truly established and no longer serving as the basis for those inferior seeds. The uninterrupted path severs the hindrances, the path of liberation casts off the inferior seeds; with the two paths dividing the labor, this view discriminates the stages in time more finely.
Onward Transmission
What this section on the transformation of the basis establishes — "the six stations, the four aspects, and the two fruits of the transformation of the basis" — is the keystone passage in which the whole consciousness-only system gathers up cultivation-and-realization and makes plain the structure of "casting off the defiled and gaining the pure," and the later treatises take it up one by one. The Hundred Dharmas treatise, among the unconditioned dharmas, sets down "the unconditioned that is cessation through analysis" — the latter three of the four quiescences (the four nirvāṇas) are all gathered under cessation through analysis, which is precisely the basis for this section's "what is transformed away," the severing of the hindrances, and the nirvāṇa thereby disclosed; and it sets down "the unconditioned that is Suchness" — the very substance of this section's "basis of delusion and awakening" and "what is gained," which is the pure dharma-realm; and among the mind-dharmas it sets down the "ālaya," which is this section's "basis that holds the seeds." The Thirty Verses — verse twenty-nine (the Stage of Cultivation · the transformation of the basis) — is precisely the root-verse this section expounds, verse answering to verse; its preceding verse twenty-eight (the Stage of Penetration) is what leads up to it, and its following verse thirty (the Ultimate Stage · the fruit-characteristic of the two fruits of the transformation of the basis) is what it opens onto. The Madhyānta-vibhāga, in its chapter on the attainment of the fruit, sets down the five fruits and the ten fruits, among which the "fruit of the cessation of the hindrances" and the "fruit of release from bondage" are the fruit disclosed by the severing of the hindrances, intersecting with this section's "what is transformed away" and "what is gained by transforming." The Mahāyāna-saṃgraha, in its chapter on the severance that is the fruit of the path, fixes the characteristic of the transformation of the basis as "casting off the defiled portion and gaining the pure portion," lists the six kinds of transformation of the basis, and sets down the non-abiding nirvāṇa — which is the very basis for this chapter's six stations and for the broad treatment of "the transformation of the basis as characteristic," and this treatise draws on it throughout. As for the Twenty Verses, its concern is to establish consciousness-only and refute the outsiders' clinging to real external objects, and it has no direct counterpart to the six stations and four aspects of the transformation of the basis; here it is left aside.
考據Apparatus
〔所釋之頌〕承前章，廣釋第二十九頌
本章承前章（修習位·十地）續釋《唯識三十論頌》頌二十九之「轉依」一語，廣辯轉依之六位（損力益能轉乃至廣大轉）與四義（能轉道·所轉依·所轉捨·所轉得），終以二轉依果（大涅槃·大菩提）收束。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 三分科 | 明唯識位（參）——上承「明唯識相」（壹）·「明唯識性」（貳） |
| 唯識五位 | 資糧位 → 加行位 → 通達位 → 修習位 → 究竟位 |
| 修習位內 | 十地·十勝行·十重障·十真如（前章 §31–32）→ 轉依六位 · 轉依四義（能轉道·所轉依·所轉捨·所轉得） → 結歸二轉依果（究竟位 §35 釋頌三十之張本） |
| 所釋頌 | 《唯識三十論頌》頌二十九（「捨二麁重故，便證得轉依」一句之廣辯） |
前章以十地為綱辯修習位之所修、所斷、所證；本章就頌二十九「轉依」一語，於「位」與「義」二門更開：六位明轉依之淺深分齊（地前伏、見道證一分、十地漸、佛地圓、二乘劣、大乘廣），四義明轉依之事理結構（所憑之道、所轉之依、所捨之染、所得之果）。所轉得之二果（大涅槃·大菩提）上啟究竟位（§35 釋頌三十），為本章下接之樞。
二、源頌 · 義理脈絡
無得不思議，是出世間智， 〔T1586 0061b18〕 捨二麁重故，便證得轉依。 〔T1586 0061b19〕
頌二十九下半「捨二麁重故，便證得轉依」一語，本論於此處更分二門廣辯：依「位」而觀，轉依淺深有六；依「義」而觀，轉依結構有四。六位坐實「轉」之分齊（自地前損染益淨之似轉，至佛果永斷一切麁重之圓轉，旁攝二乘下劣、大乘廣大之高下）；四義坐實「轉依」一名之四重所目（能轉之道、所轉之依、所轉之捨、所轉之得），所轉得之二果即大涅槃、大菩提，是頌「便證得轉依」之終的。
| 頌語 | 義門（本章開） | 所辯 |
|---|---|---|
| 便證得轉依（依位觀） | 轉依六位 | 損力益能轉·通達轉·修習轉·果圓滿轉（順位四）· 下劣轉·廣大轉（乘對二）；頌正取廣大轉 |
| 便證得轉依（依義觀） | 轉依四義 | 能轉道（能伏·能斷）· 所轉依（持種依·迷悟依）· 所轉捨（所斷捨·所棄捨）· 所轉得（所顯得·所生得） |
| 捨二麁重 | 所轉捨 | 二障種曰所斷捨（無間道斷·捨遍計所執）· 餘有漏劣無漏種曰所棄捨（金剛喻定·捨生死劣法） |
| 便證得 | 所轉得 | 所顯得＝大涅槃（四涅槃之後三）· 所生得＝大菩提（四智心品）；二轉依果 |
能斷道『唯根本／通後得』之諍、所棄捨『金剛位俱捨／解脫道方捨』之諍、四智心品緣境之諸有義，本論於此處列辯，逐說具於〔義疏〕。
三、經論宗依（經證 → 論本）
經證
阿陀那識甚深細，一切種子如瀑流，我於凡愚不開演，恐彼分別執為我。 〔解深密經·心意識相品 T676 0692c22–c23〕
《解深密》以阿陀那（執持一切種）為染淨所依之識——轉依以『轉本識（持種依）令捨染得淨』為相，其執持染淨種子之識體即此經所詮。
論本（攝大乘論本 T1594）
斷謂菩薩無住涅槃，以捨雜染不捨生死二所依止轉依為相。此中生死，謂依他起性雜染分；涅槃謂依他起性清淨分：二所依止謂通二分依他起性。轉依，謂即依他起性對治起時，轉捨雜染分，轉得清淨分。 〔T1594·彼果斷分 0148c14–c18〕
又此轉依，略有六種：一、損力益能轉，謂由勝解力聞熏習住故，及由有羞恥令諸煩惱少分現行、不現行故。二、通達轉，謂諸菩薩已入大地，於真實非真實、顯現不顯現現前住故，乃至六地。三、修習轉，謂猶有障，一切相不顯現，真實顯現故，乃至十地。四、果圓滿轉，謂永無障，一切相不顯現，最清淨真實顯現，於一切相得自在故。五、下劣轉，謂聲聞等唯能通達補特伽羅空無我性，一向背生死一向捨生死故。六、廣大轉，謂諸菩薩兼通達法空無我性，即於生死見為寂靜，雖斷雜染而不捨故。 〔T1594·彼果斷分 0148c18–c29〕
《攝大乘論·彼果斷分》定轉依『以依他起性對治起時轉捨雜染分、轉得清淨分』為相（本論『轉捨遍計、轉得圓成』之論本），並列轉依「略有六種」——損力益能·通達·修習·果圓滿·下劣·廣大，名目次第與本論六位全合（本論六位之論本）；又以「下劣轉」屬二乘（唯達補特伽羅空、一向捨生死）、「廣大轉」屬菩薩（兼達法空、雖斷雜染而不捨生死）對說，即本論第五、第六二位之所本。
論本（瑜伽師地論 T1579）
修道位中，有出世斷道；世、出世斷道。無純世間道，能永害隨眠。是曾習故，相執引故。 〔《成唯識論》所引《瑜伽師地論·攝決擇分》 T1585 0055a05–a07〕
《瑜伽師地論》明『修道位有出世斷道、世出世兼斷道，無純世間道能永害隨眠』（以世間道曾習、相執所引故）——本論『能斷道定非有漏』、會通『迷理唯根本、迷事通後得』之論本即引此文。護法糅釋所宗，其經在解深密，其論在攝大乘論彼果斷分、瑜伽師地論。
四、本論釋要（護法糅釋 · T1585）
轉依六位 · 總標
轉依位別，略有六種。 〔T1585 0054c01〕
一、損力益能轉
一、損力益能轉：謂初、二位，由習勝解及慚、愧故，損本識中染種勢力，益本識內淨種功能，雖未斷障種，實證轉依，而漸伏現行，亦名為轉。 〔T1585 0054c01–c04〕
二、通達轉
二、通達轉：謂通達位，由見道力，通達真如，斷分別生二障麁重，證得一分真實轉依。 〔T1585 0054c04–c06〕
三、修習轉
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。 〔T1585 0054c06–c08〕
四、果圓滿轉
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。 〔T1585 0054c12–c16〕
五、下劣轉 · 六、廣大轉
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，頓證無上菩提、涅槃。有勝堪能，名廣大轉。 〔T1585 0054c16–c21〕
結歸頌意
此中意說廣大轉依，捨二麁重而證得故。 〔T1585 0054c22〕
轉依四義 · 總標
轉依義別，略有四種： 〔T1585 0054c23〕
一、能轉道（能伏 · 能斷）
一、能轉道，此復有二：一、能伏道，謂伏二障隨眠勢力，令不引起二障現行，此通有漏、無漏二道，加行、根本、後得三智，隨其所應，漸頓伏彼。二、能斷道，謂能永斷二障隨眠。此道定非有漏加行…… 〔T1585 0054c23–c27〕
由斯理趣，諸見所斷，及修所斷，迷理隨眠，唯有根本無分別智，親證理故，能正斷彼；餘修所斷迷事隨眠，根本、後得俱能正斷。 〔T1585 0055a07–a10〕
二、所轉依（持種依 · 迷悟依）
二、所轉依，此復有二：一、持種依，謂本識。由此能持染、淨法種，與染、淨法俱為所依，聖道轉令捨染得淨……二、迷悟依，謂真如。由此能作迷、悟根本，諸染、淨法依之得生，聖道轉令捨染得淨。 〔T1585 0055a10–a15〕
三、所轉捨（所斷捨 · 所棄捨）
三、所轉捨，此復有二：一、所斷捨，謂二障種。真無間道現在前時，障、治相違，彼便斷滅，永不成就，說之為捨……由此名捨遍計所執。二、所棄捨，謂餘有漏、劣無漏種。金剛喻定現在前時，引極圓、明純淨本識，非彼依故，皆永棄捨……由此名捨生死劣法。 〔T1585 0055a16–a25〕
四、所轉得（所顯得 · 所生得）
四、所轉得，此復有二：一、所顯得，謂大涅槃。此雖本來自性清淨，而由客障覆令不顯。真聖道生，斷彼障故，令其相顯名得涅槃。此依真如離障施設，故體即是清淨法界。 〔T1585 0055b02–b06〕
所顯得 · 四涅槃
涅槃義別，略有四種：一、本來自性清淨涅槃…… 〔T1585 0055b07〕 二、有餘依涅槃，謂即真如出煩惱障，雖有微苦所依未滅，而障永寂，故名涅槃。 〔T1585 0055b12–b14〕 三、無餘依涅槃，謂即真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。 〔T1585 0055b14–b16〕 四、無住處涅槃，謂即真如出所知障，大悲般若常所輔翼。由斯不住生死涅槃，利樂有情，窮未來際，用而常寂，故名涅槃。 〔T1585 0055b16–b19〕 如是所說四涅槃中，唯後三種，名所顯得。 〔T1585 0056a06–a07〕
所生得 · 大菩提（四智心品）
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。 〔T1585 0056a07–a11〕
此四心品，名所生得。此所生得，總名菩提；及前涅槃，名所轉得。雖轉依義總有四種，而今但取二所轉得。 〔T1585 0057a06–a08〕
要義：本論於頌二十九「轉依」一語開二門。六位依淺深判：地前資糧、加行二位但損染益淨、漸伏現行，未斷障種、未實證轉依，假名為轉，曰損力益能轉；見道斷分別二障麁重、證一分真實轉依，曰通達轉；十地數修、漸斷俱生二障麁重，曰修習轉（依《攝大乘》通達轉攝前六地之真俗間雜、修習轉攝後四地之純無相觀）；金剛喻定永斷本來一切麁重、頓證佛果圓滿，曰果圓滿轉——此順位之四。又旁取二乘唯達生空、斷煩惱種、無勝堪能，曰下劣轉；菩薩兼達二空、雙斷二障、有勝堪能，曰廣大轉——頌正取此廣大轉依（捨二麁重而證得）。四義依結構判：（一）能轉道分能伏（伏二障隨眠勢力令不現行，通有漏無漏、加行根本後得三智）、能斷（永斷二障隨眠，定非有漏加行），會通迷理隨眠唯根本智正斷、迷事隨眠根本後得俱斷。（二）所轉依分持種依（本識，能持染淨種、與染淨俱為所依，聖道轉令捨染得淨）、迷悟依（真如，迷悟根本、染淨依之得生）。（三）所轉捨分所斷捨（二障種，無間道斷之，名捨遍計所執）、所棄捨（餘有漏劣無漏種，金剛喻定引純淨本識非彼依而棄捨之，名捨生死劣法）。（四）所轉得分所顯得（大涅槃，本性淨而客障覆令不顯、斷障令相顯；四涅槃中唯後三名所顯得，自性清淨涅槃本來寂故不入）、所生得（大菩提，本有生種而所知障礙不生、斷障令從種起；即四智心品）。二者合名「所轉得」，即二轉依果；雖轉依義總四，頌「便證得轉依」唯取此二所轉得。
五、諸家異釋（窺基《述記》T1830）
初總舉所證位也，此中資糧位初說。略開五位，地前為二，十地為二，如來為一，下應當知。 〔T1830 0593a22–a24〕
初二位者，在地前第一、第二位。此位漸伏，亦名為轉，轉之因故，能伏轉故。實證得位謂通達位、修習位等，故此非真。 〔T1830 0593a25–a28〕
前說依他總名轉依，今取持種故唯第八。 〔T1830 0595a21–a22〕
《對法》第十一，轉依有三：一、心轉即真如；二、道轉即前能轉道；三、麁重即阿賴耶故。此轉依略有二種，體寬《攝論》，彼無真如故；狹於《對法》，無彼道故，然道是此能轉道中攝故，亦不狹於彼。 〔T1830 0595a25–b01〕
以三涅槃名所顯得，以自性涅槃不由顯故方得，本來寂故，唯有後三名所顯得， 〔T1830 0598c04–c05〕
窺基於六位總標判其攝位：略開五位而地前為二（資糧·加行）、十地為二（通達·修習）、如來為一（果圓滿），下劣·廣大則乘對之別。判損力益能轉「亦名為轉」之由（轉之因故、能伏轉故，非實證得位，實證得在通達、修習位）。於所轉依釋「依他總名轉依，今取持種故唯第八」，並引《對法》（集論）轉依三種（心轉即真如·道轉即能轉道·麁重即阿賴耶），辨本論轉依義『寬於《攝論》（彼無真如）、不狹於《對法》（道攝能轉道中）』之分齊。於所顯得辨『唯後三涅槃名所顯得』之由（自性清淨涅槃本來寂故、不由斷障方顯，故不入所顯得）。能斷道之伏斷、所棄捨之時、四智心品緣境諸有義之繫判，《述記》卷十詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
| 義 | 玄奘《成唯識論》 | 真諦《轉識論》 |
|---|---|---|
| 所斷二障種 | 二麁重（二障種子立麁重名） | 麁重及執（「麁重即分別性，執即依他性」〔0063c07〕）· 二執隨眠（「二執隨眠所生眾惑」〔0063b28〕） |
| 修道智斷之果 | 證得轉依（轉捨轉得） | 亦名轉依（「亦名轉依，捨生死依，但依如理故」〔0063c05–c06〕） |
| 入唯識相 | 數修無分別智·捨二麁重 | 二不顯現·名入唯識（「二不顯現故者……是名識轉品究竟也」〔0063c15–c18〕） |
| 所轉得之果 | 大涅槃·大菩提（清淨法界·四智心品） | 無流界·常住果·解脫身（「是名無流界，是名不可思惟，是名真實善，是名常住果，是名出世樂，是名解脫身，於三身中即法身」〔0063c08–c10〕） |
玄奘『捨二麁重·便證得轉依』，真諦《轉識論》作『麁重及執二俱盡·亦名轉依·捨生死依』——名相次第大同；玄奘作「二麁重」（二障種子），真諦析作『麁重（分別性）』與『執（依他性）』，或作「二執隨眠」，一分譯名。玄奘於所轉得開大涅槃（清淨法界）、大菩提（四智心品）二果，真諦《轉識論》於識轉究竟處列無流界·常住果·解脫身（法身），偏舉法身之果，未如本論廣分四涅槃、四智，繁略不同。
七、術語
轉依（āśraya-parāvṛtti）— 所依之翻轉；依位有六（損力益能·通達·修習·果圓滿·下劣·廣大），依義有四（能轉道·所轉依·所轉捨·所轉得）。 能轉道（āśraya-parivartaka-mārga）— 成就轉依之道；分能伏道（伏二障隨眠勢力令不現行）、能斷道（永斷二障隨眠，定非有漏加行）。 所轉依（āśraya）— 被轉之根本所依；分持種依（本識，持染淨種）、迷悟依（真如，迷悟根本）。 所轉捨 — 轉依時所捨；分所斷捨（二障種，無間道斷，捨遍計所執）、所棄捨（餘有漏劣無漏種，金剛喻定棄，捨生死劣法）。 所轉得 — 二轉依果；分所顯得（大涅槃，斷障令相顯）、所生得（大菩提，斷障令種起）。 四涅槃 — 本來自性清淨·有餘依·無餘依·無住處；後三名所顯得。 迷理隨眠 · 迷事隨眠 — 迷昧真理之隨眠（唯根本智正斷）· 迷昧事相之隨眠（根本後得俱斷）。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：無為·擇滅無為（所斷捨·涅槃所依——四圓寂後三皆擇滅攝）· 真如無為（迷悟依·所顯得體即清淨法界）；心法·阿賴耶（持種依）。
- 三十頌：頌二十九（修習位·轉依）——逐頌姊妹；頌二十八（通達位）前承·頌三十（究竟位·二轉依果之果相）後啟。
- 二十論：〔從闕〕主唯識無境、破外執，轉依六位·四義無正面對位。
- 辯中邊論：辯得果品（五果·十果——障滅果·離繫果即斷障所顯之果，與所轉捨·所轉得相涉）。
- 攝大乘論：彼果斷分（轉依「轉捨雜染分·轉得清淨分」、轉依六種、無住涅槃——本章六位及轉依為相之廣辯本，本論逐引此分）。
章內：修習位·十地（前承 §31–32——十勝行·十重障·十真如·斷二障）· 修習位轉依（此章——六位·四義·二轉依果）· 究竟位（後啟 §35——釋頌三十，二轉依果之究竟相：無漏界·四智·三身）。
九、校本定位
頌 T1586〔0061b18·0061b19〕· 本論 T1585 轉依釋〔六位總標 0054c01·損力益能轉 0054c01·通達轉 0054c04·修習轉 0054c06·果圓滿轉 0054c12·下劣廣大轉 0054c16·結歸 0054c22·四義總標 0054c23·能轉道 0054c23·會通迷理迷事 0055a07·所轉依 0055a10·所轉捨 0055a16·所轉得 0055b02·四涅槃 0055b07·有餘依 0055b12·無餘依 0055b14·無住處 0055b16·後三名所顯得 0056a06–a07·所生得大菩提 0056a07·二轉依果結 0057a06·瑜伽引文 0055a05–a07〕· 述記 T1830〔六位總釋 0593a22·損力益能轉 0593a25·所轉依 0595a21·對法轉依三 0595a25–b01·所顯得 0598c04〕· 《轉識論》T1587〔0063b28·0063c05–c06·0063c07·0063c08–c10·0063c15–c18〕。 〔經證〕解深密 T676〔0692c22〕。〔論本〕攝大乘論本 T1594〔彼果斷分 0148c14·0148c18〕· 瑜伽師地論 T1579（存本論 T1585〔0055a05–a07〕）· 辯中邊論 T1600〔辯得果品 0473b06〕。
This chapter, carrying on from the previous chapter (the stage of cultivation · the ten stages), continues to expound the single phrase "the transformation of the basis" in Triṃśikā verse 29, broadly setting out the six stages of the transformation of the basis (from the transformation that lessens the power and increases the capacity, up to the broad-and-great transformation) and its four senses (the path that transforms · the basis transformed · what is cast off in transforming · what is attained in transforming), and closes by gathering it up into the two fruits of transforming the basis (the great nirvāṇa · the great enlightenment).
1. Position in Kuiji's Structural Outline
| Outline level | This chapter's place |
|---|---|
| The three-part outline | Clarifying the stage of consciousness-only (Part III) — carrying on from "clarifying the marks of consciousness-only" (Part I) · "clarifying the nature of consciousness-only" (Part II) |
| The five stages of consciousness-only | the stage of provisions → the stage of preparatory effort → the stage of penetration → the stage of cultivation → the ultimate stage |
| Within the stage of cultivation | the ten stages · the ten excellent practices · the ten heavy obstructions · the ten kinds of suchness (the previous chapter §31–32) → the six stages of the transformation of the basis · the four senses of the transformation of the basis (the path that transforms · the basis transformed · what is cast off in transforming · what is attained in transforming) → gathering home into the two fruits of transforming the basis (the ultimate stage §35, the groundwork for expounding verse 30) |
| Verse expounded | Triṃśikā verse 29 (the broad treatment of the single line "because the two coarse-and-heavy [obstructions] are cast off, the transformation of the basis is forthwith realized and attained") |
The previous chapter, taking the ten stages as its rubric, treated the stage of cultivation's what-is-cultivated, what-is-severed, and what-is-realized; this chapter, on the single phrase "the transformation of the basis" in verse 29, opens it further by two gates, "stage" and "sense": the six stages clarify the gradations, shallow and deep, of the transformation of the basis (subduing before the stages, realizing one portion at the path of seeing, gradual through the ten stages, complete at the Buddha-stage, inferior for the two vehicles, broad-and-great for the Mahāyāna), and the four senses clarify the factual-and-doctrinal structure of the transformation of the basis (the path relied on, the basis transformed, the defilement cast off, the fruit attained). The two fruits attained in transforming (the great nirvāṇa · the great enlightenment) lead up to the ultimate stage (§35, expounding verse 30) — the pivot by which this chapter connects to what follows below.
2. Source verse · doctrinal context
無得不思議，是出世間智， 〔T1586 0061b18〕 捨二麁重故，便證得轉依。 〔T1586 0061b19〕
tr. "Without attainment, inconceivable, this is the supramundane wisdom; / because the two coarse-and-heavy [obstructions] are cast off, the transformation of the basis is forthwith realized and attained."
The lower half of verse 29, "because the two coarse-and-heavy [obstructions] are cast off, the transformation of the basis is forthwith realized and attained," the root treatise here divides further into two gates for broad treatment: viewed by "stage," the transformation of the basis is sixfold in shallowness and depth; viewed by "sense," the transformation of the basis is fourfold in structure. The six stages fix the gradations of "transforming" (from the seeming-transformation that lessens defilement and increases purity before the stages, up to the complete transformation that forever severs all coarse-and-heavy [obstructions] at the Buddha-fruit, while taking in by the way the inferiority of the two vehicles and the breadth-and-greatness of the Mahāyāna, high and low); the four senses fix the four-fold reference of the single name "transformation of the basis" (the path that transforms, the basis transformed, what is cast off in transforming, what is attained in transforming). The two fruits attained in transforming are precisely the great nirvāṇa and the great enlightenment — the final aim of the verse's "the transformation of the basis is forthwith realized and attained."
| Verse phrase | Doctrinal gate (opened in this chapter) | What is treated |
|---|---|---|
| the transformation of the basis is forthwith realized and attained (viewed by stage) | the six stages of the transformation of the basis | the transformation that lessens the power and increases the capacity · the transformation of penetration · the transformation of cultivation · the transformation that is the fruit complete (the four following the stages) · the inferior transformation · the broad-and-great transformation (the two set vehicle against vehicle); the verse takes squarely the broad-and-great transformation |
| the transformation of the basis is forthwith realized and attained (viewed by sense) | the four senses of the transformation of the basis | the path that transforms (able to subdue · able to sever) · the basis transformed (the basis that holds the seeds · the basis of delusion-and-awakening) · what is cast off in transforming (cast off by severing · cast off by relinquishing) · what is attained in transforming (attained by disclosure · attained by giving-rise) |
| the two coarse-and-heavy [obstructions] cast off | what is cast off in transforming | the seeds of the two obstructions are called what is cast off by severing (severed by the uninterrupted path · casting off the wholly-imagined) · the remaining contaminated and inferior uncontaminated seeds are called what is cast off by relinquishing (the adamantine-like concentration · casting off the inferior dharmas of birth-and-death) |
| forthwith realized and attained | what is attained in transforming | what is attained by disclosure = the great nirvāṇa (the latter three of the four nirvāṇas) · what is attained by giving-rise = the great enlightenment (the mind-and-its-factors of the four wisdoms); the two fruits of transforming the basis |
The dispute over the severing path's being "only the fundamental [wisdom] / also the subsequently-attained," the dispute over what-is-cast-off-by-relinquishing's being "cast off together at the adamantine stage / cast off only at the path of liberation," and the several positions on the objects referred to by the mind-and-its-factors of the four wisdoms, the root treatise sets out and disputes here, each account given in full in the Exposition.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witness
阿陀那識甚深細，一切種子如瀑流，我於凡愚不開演，恐彼分別執為我。 〔Saṃdhinirmocana · chapter on the marks of mind, mentation, and consciousness, T676 0692c22–c23〕
tr. "The ādāna-consciousness is very deep and subtle, all the seeds [flowing] like a torrent; I do not expound it to the ignorant and foolish, fearing they would discriminate and grasp it as a self."
The Saṃdhinirmocana takes the ādāna (that grasps and holds all seeds) as the consciousness that is the basis of the defiled and the pure — the transformation of the basis has for its mark "transforming the root consciousness (the basis that holds the seeds) so as to cast off the defiled and attain the pure," and the consciousness-substance that grasps and holds the defiled and pure seeds is just what this scripture sets forth.
Root śāstra (Mahāyānasaṃgraha root T1594)
斷謂菩薩無住涅槃，以捨雜染不捨生死二所依止轉依為相。此中生死，謂依他起性雜染分；涅槃謂依他起性清淨分：二所依止謂通二分依他起性。轉依，謂即依他起性對治起時，轉捨雜染分，轉得清淨分。 〔T1594 · division on the fruit of severing 0148c14–c18〕
tr. "'Severing' means the bodhisattva's non-abiding nirvāṇa, having for its mark the transformation of the basis that casts off defilement yet does not cast off birth-and-death — the basis of both. Here, 'birth-and-death' means the defiled portion of the other-dependent nature; 'nirvāṇa' means the pure portion of the other-dependent nature; 'the basis of both' means the other-dependent nature spanning both portions. 'Transformation of the basis' means that, when the counteragent to the other-dependent nature arises, [one] transforms-and-casts-off the defiled portion and transforms-and-attains the pure portion."
又此轉依，略有六種：一、損力益能轉，謂由勝解力聞熏習住故，及由有羞恥令諸煩惱少分現行、不現行故。二、通達轉，謂諸菩薩已入大地，於真實非真實、顯現不顯現現前住故，乃至六地。三、修習轉，謂猶有障，一切相不顯現，真實顯現故，乃至十地。四、果圓滿轉，謂永無障，一切相不顯現，最清淨真實顯現，於一切相得自在故。五、下劣轉，謂聲聞等唯能通達補特伽羅空無我性，一向背生死一向捨生死故。六、廣大轉，謂諸菩薩兼通達法空無我性，即於生死見為寂靜，雖斷雜染而不捨故。 〔T1594 · division on the fruit of severing 0148c18–c29〕
tr. "Again, this transformation of the basis is, in brief, of six kinds: (1) the transformation that lessens the power and increases the capacity — because, through the power of resolute conviction, the perfuming of hearing abides, and because, through having shame, the defilements are made to be partly active and partly not active; (2) the transformation of penetration — because the bodhisattvas, having entered the great stages, abide face-to-face with the real and the not-real, the manifest and the non-manifest, up through the sixth stage; (3) the transformation of cultivation — because, there being still obstruction, all marks do not appear and the real appears, up through the tenth stage; (4) the transformation that is the fruit complete — because, there being forever no obstruction, all marks do not appear, the utterly pure real appears, and one gains mastery over all marks; (5) the inferior transformation — because the śrāvakas and the rest can penetrate only the empty, no-self nature of the person (pudgala), wholly turning their back on birth-and-death, wholly casting off birth-and-death; (6) the broad-and-great transformation — because the bodhisattvas penetrate as well the empty, no-self nature of dharmas, see in birth-and-death itself a quiescence, and, though they sever defilement, do not cast it [i.e. birth-and-death] off."
The Mahāyānasaṃgraha's division on the fruit of severing fixes the mark of the transformation of the basis as "when the counteragent to the other-dependent nature arises, transforming-and-casting-off the defiled portion and transforming-and-attaining the pure portion" (the treatise-root for the root treatise's "transforming-and-casting-off the wholly-imagined · transforming-and-attaining the perfectly-accomplished"), and lists the transformation of the basis as "in brief, of six kinds" — lessening-the-power-and-increasing-the-capacity · penetration · cultivation · fruit-complete · inferior · broad-and-great, the names and sequence fully agreeing with the root treatise's six stages (the treatise-root for the root treatise's six stages); it also sets the "inferior transformation" (belonging to the two vehicles — penetrating only the emptiness of the person, wholly casting off birth-and-death) against the "broad-and-great transformation" (belonging to the bodhisattvas — penetrating as well the emptiness of dharmas, and though severing defilement not casting off birth-and-death), which is precisely the root of the root treatise's fifth and sixth stages.
Root śāstra (Yogācārabhūmi T1579)
修道位中，有出世斷道；世、出世斷道。無純世間道，能永害隨眠。是曾習故，相執引故。 〔Cheng Weishi Lun quotation of Yogācārabhūmi·Viniścaya-saṃgrahaṇī T1585 0055a05–a07〕
tr. "In the stage of the path of cultivation there is a supramundane severing path, and a mundane-and-supramundane severing path; there is no purely mundane path able forever to destroy the latent dispositions — because it is what has been repeatedly practiced, and because it is drawn on by the grasping of marks."
The Yogācārabhūmi clarifies that "in the stage of the path of cultivation there is a supramundane severing path, a path that severs both mundanely-and-supramundanely, [but] no purely mundane path able forever to destroy the latent dispositions" (because the mundane path is what has been repeatedly practiced and is drawn on by the grasping of marks) — the treatise-root for the root treatise's "the severing path is definitely not contaminated" and its reconciliation that "delusion-as-to-principle [is severed] only by the fundamental [wisdom], delusion-as-to-facts also by the subsequently-attained [wisdom]" cites just this text. What Dharmapāla's redaction takes as authority has its scripture in the Saṃdhinirmocana, and its śāstra in the Mahāyānasaṃgraha's division on the fruit of severing and the Yogācārabhūmi.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The six stages of the transformation of the basis · the general statement
轉依位別，略有六種。 〔T1585 0054c01〕
tr. "The transformation of the basis, by difference of stage, is in brief of six kinds."
(1) The transformation that lessens the power and increases the capacity
一、損力益能轉：謂初、二位，由習勝解及慚、愧故，損本識中染種勢力，益本識內淨種功能，雖未斷障種，實證轉依，而漸伏現行，亦名為轉。 〔T1585 0054c01–c04〕
tr. "(1) The transformation that lessens the power and increases the capacity: namely, the first and second stages [the stage of provisions and the stage of preparatory effort], in which — through cultivating resolute conviction and shame-and-conscience — one lessens the power of the defiled seeds within the root consciousness and increases the capacity of the pure seeds within the root consciousness; although one has not yet severed the seeds of obstruction and has not yet actually realized the transformation of the basis, one gradually subdues the active [defilements], and for this reason this too is named a 'transformation.'"
(2) The transformation of penetration
二、通達轉：謂通達位，由見道力，通達真如，斷分別生二障麁重，證得一分真實轉依。 〔T1585 0054c04–c06〕
tr. "(2) The transformation of penetration: namely, the stage of penetration, in which, by the power of the path of seeing, one penetrates suchness, severs the coarse-and-heavy of the two obstructions that are discrimination-born, and realizes one portion of the real transformation of the basis."
(3) The transformation of cultivation
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。 〔T1585 0054c06–c08〕
tr. "(3) The transformation of cultivation: namely, the stage of cultivation, in which, by repeatedly cultivating the practices of the ten stages, one gradually severs the coarse-and-heavy of the two obstructions that are innate, and step by step realizes the real transformation of the basis."
(4) The transformation that is the fruit complete
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。 〔T1585 0054c12–c16〕
tr. "(4) The transformation that is the fruit complete: namely, the ultimate stage, in which, through three great incalculable eons (asaṃkhyeya-kalpa), cultivating and gathering boundless hard-to-perform excellent practices, when the adamantine-like concentration appears face-to-face, one forever severs all the original coarse-and-heavy, suddenly realizes the complete transformation of the basis that is the Buddha-fruit, and to the end of future time benefits and gladdens [beings] without exhaustion."
(5) The inferior transformation · (6) the broad-and-great transformation
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，頓證無上菩提、涅槃。有勝堪能，名廣大轉。 〔T1585 0054c16–c21〕
tr. "(5) The inferior transformation: namely, the stage of the two vehicles, who seek solely their own benefit, loathing suffering and delighting in quiescence, able to penetrate only the suchness that is the emptiness of the person, severing the seeds of the affliction[-obstruction], realizing the true cessation-through-discrimination, [but] without superior capability — this is named the inferior transformation. (6) The broad-and-great transformation: namely, the stage of the Mahāyāna, who, for the sake of benefiting others, head toward the great enlightenment; toward birth-and-death and nirvāṇa alike without delight or loathing, able fully to penetrate the suchness that is the two emptinesses, severing both the seeds of the knowledge-obstruction and the affliction-obstruction, suddenly realizing unsurpassed enlightenment and nirvāṇa — having superior capability, this is named the broad-and-great transformation."
Gathering home the verse's sense
此中意說廣大轉依，捨二麁重而證得故。 〔T1585 0054c22〕
tr. "What is meant here is the broad-and-great transformation of the basis, since it is realized and attained by casting off the two coarse-and-heavy [obstructions]."
The four senses of the transformation of the basis · the general statement
轉依義別，略有四種： 〔T1585 0054c23〕
tr. "The transformation of the basis, by difference of sense, is in brief of four kinds:"
(1) The path that transforms (able to subdue · able to sever)
一、能轉道，此復有二：一、能伏道，謂伏二障隨眠勢力，令不引起二障現行，此通有漏、無漏二道，加行、根本、後得三智，隨其所應，漸頓伏彼。二、能斷道，謂能永斷二障隨眠。此道定非有漏加行…… 〔T1585 0054c23–c27〕
tr. "(1) The path that transforms; this is again of two: (i) the path able to subdue — namely, subduing the power of the latent dispositions of the two obstructions, so that they do not give rise to the active [forms] of the two obstructions; this runs through both the contaminated and the uncontaminated paths, and the three wisdoms — preparatory, fundamental, and subsequently-attained — subduing them, gradually or suddenly, as is fitting in each case. (ii) The path able to sever — namely, able forever to sever the latent dispositions of the two obstructions. This path is definitely not the contaminated preparatory [path]…"
由斯理趣，諸見所斷，及修所斷，迷理隨眠，唯有根本無分別智，親證理故，能正斷彼；餘修所斷迷事隨眠，根本、後得俱能正斷。 〔T1585 0055a07–a10〕
tr. "By this line of principle: as for the latent dispositions delusory-as-to-principle, both those severed by [the path of] seeing and those severed by [the path of] cultivation, it is only the fundamental non-discriminating wisdom — because it directly realizes the principle — that can rightly sever them; the remaining latent dispositions delusory-as-to-facts severed by cultivation, both the fundamental and the subsequently-attained [wisdoms] can rightly sever."
(2) The basis transformed (the basis that holds the seeds · the basis of delusion-and-awakening)
二、所轉依，此復有二：一、持種依，謂本識。由此能持染、淨法種，與染、淨法俱為所依，聖道轉令捨染得淨……二、迷悟依，謂真如。由此能作迷、悟根本，諸染、淨法依之得生，聖道轉令捨染得淨。 〔T1585 0055a10–a15〕
tr. "(2) The basis transformed; this is again of two: (i) the basis that holds the seeds — namely, the root consciousness. Because it can hold the seeds of the defiled and pure dharmas and is the basis together with the defiled and pure dharmas, the holy path transforms it so as to cast off the defiled and attain the pure… (ii) the basis of delusion-and-awakening — namely, suchness. Because it can serve as the root of delusion and awakening, and the defiled and pure dharmas come to arise in dependence on it, the holy path transforms it so as to cast off the defiled and attain the pure."
(3) What is cast off in transforming (cast off by severing · cast off by relinquishing)
三、所轉捨，此復有二：一、所斷捨，謂二障種。真無間道現在前時，障、治相違，彼便斷滅，永不成就，說之為捨……由此名捨遍計所執。二、所棄捨，謂餘有漏、劣無漏種。金剛喻定現在前時，引極圓、明純淨本識，非彼依故，皆永棄捨……由此名捨生死劣法。 〔T1585 0055a16–a25〕
tr. "(3) What is cast off in transforming; this is again of two: (i) what is cast off by severing — namely, the seeds of the two obstructions. When the true uninterrupted path appears face-to-face, obstruction and counteragent being mutually opposed, those [seeds] are forthwith severed and extinguished, never again to be accomplished — this is called 'casting off'… and by this it is named 'casting off the wholly-imagined.' (ii) What is cast off by relinquishing — namely, the remaining contaminated and inferior uncontaminated seeds. When the adamantine-like concentration appears face-to-face, it draws forth an utterly complete, bright, pure root consciousness; since [that consciousness] is not their basis, [those seeds] are all forever relinquished… and by this it is named 'casting off the inferior dharmas of birth-and-death.'"
(4) What is attained in transforming (attained by disclosure · attained by giving-rise)
四、所轉得，此復有二：一、所顯得，謂大涅槃。此雖本來自性清淨，而由客障覆令不顯。真聖道生，斷彼障故，令其相顯名得涅槃。此依真如離障施設，故體即是清淨法界。 〔T1585 0055b02–b06〕
tr. "(4) What is attained in transforming; this is again of two: (i) what is attained by disclosure — namely, the great nirvāṇa. This, though from the very beginning pure in its self-nature, is covered by adventitious obstruction so as not to be disclosed. When the true holy path arises and severs that obstruction, its mark is made manifest — this is called 'attaining nirvāṇa.' This is set up in dependence on suchness apart from obstruction, and so its substance is just the pure dharma-realm."
What is attained by disclosure · the four nirvāṇas
涅槃義別，略有四種：一、本來自性清淨涅槃…… 〔T1585 0055b07〕 二、有餘依涅槃，謂即真如出煩惱障，雖有微苦所依未滅，而障永寂，故名涅槃。 〔T1585 0055b12–b14〕 三、無餘依涅槃，謂即真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。 〔T1585 0055b14–b16〕 四、無住處涅槃，謂即真如出所知障，大悲般若常所輔翼。由斯不住生死涅槃，利樂有情，窮未來際，用而常寂，故名涅槃。 〔T1585 0055b16–b19〕 如是所說四涅槃中，唯後三種，名所顯得。 〔T1585 0056a06–a07〕
tr. "Nirvāṇa, by difference of sense, is in brief of four kinds: (1) the nirvāṇa pure in self-nature from the very beginning… (2) the nirvāṇa with-residual-basis — namely, suchness emerged from the affliction-obstruction; though there is a slight suffering whose basis is not yet extinguished, the obstruction is forever stilled, and so it is named nirvāṇa. (3) The nirvāṇa without-residual-basis — namely, suchness emerged from the suffering of birth-and-death; the afflictions being exhausted, the residual basis too is extinguished, and the host of sufferings forever stilled, and so it is named nirvāṇa. (4) The nirvāṇa of no-fixed-abode — namely, suchness emerged from the knowledge-obstruction, constantly supported by great compassion and prajñā. Through this, abiding in neither birth-and-death nor nirvāṇa, benefiting and gladdening sentient beings to the end of future time, functioning yet ever still, it is named nirvāṇa. Of the four nirvāṇas thus spoken, only the latter three are named what is attained by disclosure."
What is attained by giving-rise · the great enlightenment (the mind-and-its-factors of the four wisdoms)
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。 〔T1585 0056a07–a11〕
tr. "(ii) What is attained by giving-rise — namely, the great enlightenment. This, though from the very beginning has seeds able to give rise [to it], does not arise because of the obstruction of the knowledge-obstruction; by the power of the holy path, that obstruction being severed, it is made to arise from its seeds — this is called 'attaining enlightenment.' Once arisen it continues on, to the end of future time. This is just the mind-and-its-factors associated with the four wisdoms."
此四心品，名所生得。此所生得，總名菩提；及前涅槃，名所轉得。雖轉依義總有四種，而今但取二所轉得。 〔T1585 0057a06–a08〕
tr. "These four [groupings of] mind-and-its-factors are named what is attained by giving-rise. This, what is attained by giving-rise, is altogether named enlightenment; and together with the foregoing nirvāṇa, it is named what is attained in transforming. Though the senses of the transformation of the basis are altogether four, here we take only the two — what is attained in transforming."
Essentials: the root treatise, on the single phrase "the transformation of the basis" in verse 29, opens two gates. The six stages are judged by shallowness-and-depth: the stage of provisions and the stage of preparatory effort, before the [bodhisattva] stages, merely lessen the defiled and increase the pure and gradually subdue the active [defilements]; they have not yet severed the seeds of obstruction or actually realized the transformation of the basis, and so this is only provisionally called a transformation — the transformation that lessens the power and increases the capacity. The path of seeing severs the coarse-and-heavy of the two obstructions that are discrimination-[born] and realizes one portion of the real transformation of the basis — called the transformation of penetration; the ten stages repeatedly cultivate and gradually sever the coarse-and-heavy of the two obstructions that are innate — called the transformation of cultivation (per the Mahāyānasaṃgraha, the transformation of penetration takes in the mixed real-and-conventional of the first six stages, and the transformation of cultivation takes in the pure markless contemplation of the latter four stages); the adamantine-like concentration forever severs all the original coarse-and-heavy and suddenly realizes the Buddha-fruit complete — called the transformation that is the fruit complete: these four following the stages. It also takes in by the way the two vehicles, who penetrate only the emptiness of birth [i.e. of the person], sever the seeds of the affliction[-obstruction], and are without superior capability — called the inferior transformation; and the bodhisattvas, who penetrate as well the two emptinesses, sever both obstructions, and have superior capability — called the broad-and-great transformation; the verse takes squarely this broad-and-great transformation of the basis (realized and attained by casting off the two coarse-and-heavy). The four senses are judged by structure: (1) the path that transforms divides into the able-to-subdue (subduing the power of the latent dispositions of the two obstructions so they are not active, running through the contaminated and uncontaminated and the three wisdoms preparatory-fundamental-subsequent) and the able-to-sever (forever severing the latent dispositions of the two obstructions, definitely not the contaminated preparatory), reconciling that the latent dispositions delusory-as-to-principle are rightly severed only by the fundamental wisdom, and the latent dispositions delusory-as-to-facts by both the fundamental and the subsequently-attained. (2) The basis transformed divides into the basis that holds the seeds (the root consciousness, able to hold the defiled and pure seeds and the basis together with the defiled and pure, the holy path transforming it so as to cast off the defiled and attain the pure) and the basis of delusion-and-awakening (suchness, the root of delusion and awakening, on which the defiled and pure come to arise). (3) What is cast off in transforming divides into what is cast off by severing (the seeds of the two obstructions, severed by the uninterrupted path, named casting off the wholly-imagined) and what is cast off by relinquishing (the remaining contaminated and inferior uncontaminated seeds, the adamantine-like concentration drawing forth the pure root consciousness that is not their basis and so relinquishing them, named casting off the inferior dharmas of birth-and-death). (4) What is attained in transforming divides into what is attained by disclosure (the great nirvāṇa, pure in nature yet covered by adventitious obstruction so as not to be disclosed, the obstruction severed so that its mark is made manifest; of the four nirvāṇas only the latter three are named what is attained by disclosure, the nirvāṇa pure in self-nature from the beginning, being originally still, not entering [the count]) and what is attained by giving-rise (the great enlightenment, having seeds able to give rise [to it] yet not arising for the knowledge-obstruction, the obstruction severed so that it arises from its seeds; that is the mind-and-its-factors of the four wisdoms). The two together are named "what is attained in transforming," that is, the two fruits of transforming the basis; though the senses of the transformation of the basis are altogether four, the verse's "the transformation of the basis is forthwith realized and attained" takes only these two attained-in-transforming.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
初總舉所證位也，此中資糧位初說。略開五位，地前為二，十地為二，如來為一，下應當知。 〔T1830 0593a22–a24〕
tr. "First, the general raising-up of the stage realized; here the stage of provisions is stated first. In brief it opens five stages: before the [bodhisattva] stages, two; the ten stages, two; the Tathāgata, one — this should be understood below."
初二位者，在地前第一、第二位。此位漸伏，亦名為轉，轉之因故，能伏轉故。實證得位謂通達位、修習位等，故此非真。 〔T1830 0593a25–a28〕
tr. "'The first two stages' are the first and second stages before the [bodhisattva] stages. This stage gradually subdues [the defilements], and is also named a 'transformation' — because it is the cause of the transformation, and because it is the transformation that can subdue. The stage of really realizing-and-attaining means the stage of penetration, the stage of cultivation, and the rest; therefore this [first] is not the real [transformation]."
前說依他總名轉依，今取持種故唯第八。 〔T1830 0595a21–a22〕
tr. "Earlier it was said that the other-dependent [nature] altogether is named the transformation of the basis; now, taking [the basis] that holds the seeds, it is only the eighth [consciousness]."
《對法》第十一，轉依有三：一、心轉即真如；二、道轉即前能轉道；三、麁重即阿賴耶故。此轉依略有二種，體寬《攝論》，彼無真如故；狹於《對法》，無彼道故，然道是此能轉道中攝故，亦不狹於彼。 〔T1830 0595a25–b01〕
tr. "The Abhidharma-samuccaya, fascicle eleven, [says] the transformation of the basis is of three: (1) the transformation of mind, which is suchness; (2) the transformation of path, which is the foregoing path that transforms; (3) the coarse-and-heavy, which is the ālaya. This [treatise's] transformation of the basis is in brief of two kinds: its substance is broader than the Mahāyānasaṃgraha's, since that has no suchness; narrower than the Abhidharma-samuccaya's, since it has not that [school's] path — yet, the path being subsumed within this [treatise's] path that transforms, it is not narrower than it either."
以三涅槃名所顯得，以自性涅槃不由顯故方得，本來寂故，唯有後三名所顯得， 〔T1830 0598c04–c05〕
tr. "The three nirvāṇas are named what is attained by disclosure; since the nirvāṇa of self-nature is not [something] attained by being disclosed, being still from the very beginning, only the latter three are named what is attained by disclosure."
Kuiji, on the general statement of the six stages, judges the stages they take in: in brief opening five stages — before the [bodhisattva] stages, two (provisions · preparatory effort); the ten stages, two (penetration · cultivation); the Tathāgata, one (fruit complete); while the inferior and the broad-and-great are the difference of vehicle set against vehicle. He judges why the transformation that lessens the power and increases the capacity is "also named a transformation" (because it is the cause of the transformation, and because it is the transformation that can subdue, not the stage of really realizing-and-attaining, the real realizing-and-attaining being at the stage of penetration and the stage of cultivation). On the basis transformed he glosses "the other-dependent altogether is named the transformation of the basis; now, taking [the basis] that holds the seeds, it is only the eighth," and citing the Abhidharma-samuccaya (the Saṃgraha)'s three kinds of transformation of the basis (the transformation of mind, which is suchness · the transformation of path, which is the path that transforms · the coarse-and-heavy, which is the ālaya), he distinguishes the gradation of this treatise's sense of the transformation of the basis as "broader than the Mahāyānasaṃgraha's (that having no suchness) · not narrower than the Abhidharma-samuccaya's (the path being subsumed within the path that transforms)." On what is attained by disclosure he distinguishes why "only the latter three nirvāṇas are named what is attained by disclosure" (the nirvāṇa pure in self-nature being still from the very beginning, and not disclosed by severing obstruction, and so not entering [the count of] what is attained by disclosure). The subduing-and-severing of the severing path, the timing of what is cast off by relinquishing, and the assignment of the several positions on the objects referred to by the mind-and-its-factors of the four wisdoms, the Shuji fascicle ten details.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| the seeds of the two obstructions, severed | 二麁重（二障種子立麁重名）the two coarse-and-heavy (the seeds of the two obstructions set up under the name "coarse-and-heavy") | 麁重及執（「麁重即分別性，執即依他性」〔0063c07〕）· 二執隨眠（「二執隨眠所生眾惑」〔0063b28〕）the coarse-and-heavy and the grasping ("the coarse-and-heavy is the discriminated nature, the grasping the other-dependent nature") · the latent dispositions of the two graspings ("the host of confusions born of the latent dispositions of the two graspings") |
| the fruit of the path-of-cultivation wisdom's severing | 證得轉依（轉捨轉得）realizing-and-attaining the transformation of the basis (transforming-and-casting-off · transforming-and-attaining) | 亦名轉依（「亦名轉依，捨生死依，但依如理故」〔0063c05–c06〕）also named the transformation of the basis ("also named the transformation of the basis, casting off the basis of birth-and-death, resting only on the principle of suchness") |
| entering the marks of consciousness-only | 數修無分別智·捨二麁重 repeatedly cultivating the non-discriminating wisdom · casting off the two coarse-and-heavy | 二不顯現·名入唯識（「二不顯現故者……是名識轉品究竟也」〔0063c15–c18〕）the two not appearing · named entering consciousness-only ("'because the two do not appear'… this is named the ultimate of the chapter on the transformation of consciousness") |
| the fruit attained in transforming | 大涅槃·大菩提（清淨法界·四智心品）the great nirvāṇa · the great enlightenment (the pure dharma-realm · the mind-and-its-factors of the four wisdoms) | 無流界·常住果·解脫身（「是名無流界，是名不可思惟，是名真實善，是名常住果，是名出世樂，是名解脫身，於三身中即法身」〔0063c08–c10〕）the outflow-free realm · the ever-abiding fruit · the body of liberation ("this is named the outflow-free realm, the inconceivable, the truly good, the ever-abiding fruit, the supramundane bliss, the body of liberation; among the three bodies it is the dharma-body") |
Xuanzang's "casting off the two coarse-and-heavy · the transformation of the basis is forthwith realized and attained," Paramārtha's Zhuanshi lun puts as "the coarse-and-heavy and the grasping both exhausted · also named the transformation of the basis · casting off the basis of birth-and-death" — the names and sequence largely the same; Xuanzang makes it "the two coarse-and-heavy" (the seeds of the two obstructions), Paramārtha analyzes it into "the coarse-and-heavy (the discriminated nature)" and "the grasping (the other-dependent nature)," or makes it "the latent dispositions of the two graspings," a partial divergence of rendering. Xuanzang, on what is attained in transforming, opens the two fruits of the great nirvāṇa (the pure dharma-realm) and the great enlightenment (the mind-and-its-factors of the four wisdoms); Paramārtha's Zhuanshi lun, at the ultimate point of the transformation of consciousness, lists the outflow-free realm · the ever-abiding fruit · the body of liberation (the dharma-body), leaning to single out the fruit of the dharma-body, not, as the root treatise, broadly dividing the four nirvāṇas and the four wisdoms — differing in fullness and brevity.
7. Key terms
- the transformation of the basis (轉依, āśraya-parāvṛtti) — the overtransformation of the basis; by stage it is sixfold (lessening-the-power-and-increasing-the-capacity · penetration · cultivation · fruit-complete · inferior · broad-and-great), by sense fourfold (the path that transforms · the basis transformed · what is cast off in transforming · what is attained in transforming).
- the path that transforms (能轉道, āśraya-parivartaka-mārga) — the path that accomplishes the transformation of the basis; it divides into the path able to subdue (subduing the power of the latent dispositions of the two obstructions so they are not active) and the path able to sever (forever severing the latent dispositions of the two obstructions, definitely not the contaminated preparatory).
- the basis transformed (所轉依, āśraya) — the root basis that is transformed; it divides into the basis that holds the seeds (the root consciousness, holding the defiled and pure seeds) and the basis of delusion-and-awakening (suchness, the root of delusion and awakening).
- what is cast off in transforming — what is cast off in the transformation of the basis; it divides into what is cast off by severing (the seeds of the two obstructions, severed by the uninterrupted path, casting off the wholly-imagined) and what is cast off by relinquishing (the remaining contaminated and inferior uncontaminated seeds, relinquished by the adamantine-like concentration, casting off the inferior dharmas of birth-and-death).
- what is attained in transforming — the two fruits of transforming the basis; it divides into what is attained by disclosure (the great nirvāṇa, the obstruction severed so that its mark is made manifest) and what is attained by giving-rise (the great enlightenment, the obstruction severed so that [it] arises from its seeds).
- the four nirvāṇas — pure in self-nature from the beginning · with-residual-basis · without-residual-basis · of no-fixed-abode; the latter three are named what is attained by disclosure.
- the latent dispositions delusory-as-to-principle · the latent dispositions delusory-as-to-facts — the latent dispositions deluded as to the true principle (rightly severed only by the fundamental wisdom) · the latent dispositions deluded as to facts-and-marks (severed by both the fundamental and the subsequently-attained).
- 〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the unconditioned · cessation-through-discrimination as unconditioned (what is cast off by severing · the basis of nirvāṇa — the latter three of the four perfect-quiescences all subsumed under cessation-through-discrimination) · suchness as unconditioned (the basis of delusion-and-awakening · the substance of what is attained by disclosure being just the pure dharma-realm); mind-dharmas · the ālaya (the basis that holds the seeds).
- Triṃśikā: verse 29 (the stage of cultivation · the transformation of the basis) — the verse-by-verse sister; verse 28 (the stage of penetration) carrying on before · verse 30 (the ultimate stage · the fruit-mark of the two fruits of transforming the basis) leading on after.
- Viṃśatikā: 〔not represented〕 it chiefly [treats] consciousness-only-without-object and refutes the outer grasping, with no head-on correspondence to the six stages · four senses of the transformation of the basis.
- Madhyāntavibhāga: the chapter on discerning the fruit attained (the five fruits · the ten fruits — the fruit of obstruction-extinguished · the fruit of disjunction being precisely the fruit disclosed by severing obstruction, bearing on what is cast off in transforming · what is attained in transforming).
- Mahāyānasaṃgraha: the division on the fruit of severing (the transformation of the basis "transforming-and-casting-off the defiled portion · transforming-and-attaining the pure portion," the six kinds of transformation of the basis, non-abiding nirvāṇa — the broad treatment-root for this chapter's six stages and the transformation of the basis as mark; the root treatise cites this division throughout).
Within the treatise: the stage of cultivation · the ten stages (carrying on before §31–32 — the ten excellent practices · the ten heavy obstructions · the ten kinds of suchness · severing the two obstructions) · the stage of cultivation's transformation of the basis (this chapter — the six stages · the four senses · the two fruits of transforming the basis) · the ultimate stage (leading on after §35 — expounding verse 30, the ultimate mark of the two fruits of transforming the basis: the outflow-free realm · the four wisdoms · the three bodies).
9. Collation position
Verse T1586 〔0061b18 · 0061b19〕 · root T1585 the exposition of the transformation of the basis 〔general statement of the six stages 0054c01 · the transformation that lessens the power and increases the capacity 0054c01 · the transformation of penetration 0054c04 · the transformation of cultivation 0054c06 · the transformation that is the fruit complete 0054c12 · the inferior and broad-and-great transformations 0054c16 · gathering home 0054c22 · general statement of the four senses 0054c23 · the path that transforms 0054c23 · reconciling delusion-as-to-principle and delusion-as-to-facts 0055a07 · the basis transformed 0055a10 · what is cast off in transforming 0055a16 · what is attained in transforming 0055b02 · the four nirvāṇas 0055b07 · with-residual-basis 0055b12 · without-residual-basis 0055b14 · no-fixed-abode 0055b16 · the latter three named what is attained by disclosure 0056a06–a07 · what is attained by giving-rise, the great enlightenment 0056a07 · the conclusion of the two fruits of transforming the basis 0057a06 · the Yogācārabhūmi citation 0055a05–a07〕 · Shuji T1830 〔general explanation of the six stages 0593a22 · the transformation that lessens the power and increases the capacity 0593a25 · the basis transformed 0595a21 · the Abhidharma-samuccaya's three transformations of the basis 0595a25–b01 · what is attained by disclosure 0598c04〕 · Zhuanshi lun T1587 〔0063b28 · 0063c05–c06 · 0063c07 · 0063c08–c10 · 0063c15–c18〕. 〔Scripture〕 Saṃdhinirmocana T676 〔0692c22〕. 〔Śāstra〕 Mahāyānasaṃgraha root T1594 〔division on the fruit of severing 0148c14 · 0148c18〕 · Yogācārabhūmi T1579 (preserved in the root treatise T1585 〔0055a05–a07〕) · Madhyāntavibhāga T1600 〔chapter on discerning the fruit attained 0473b06〕.