唯識三十頌 偈二十九 修習位·轉依
同一個依他，把染轉成淨——轉依，三性的修證兌現。
見道初證真如（v.28），但二障種只斷一分。這一首「修習位」（修道）：數數修習無分別智，斷盡餘障，證得「轉依」。
頌形容所修之智：「無得」（離能所取戲論）·「不思議」（妙用難測）·「是出世間智」（斷二取隨眠·世間本，故獨得「出」名）；「捨二麁重故」（二障種子＝麁重，令永滅曰捨）·「便證得轉依」。
「轉依」正是三性用到修證的兌現。《成唯識論》：「『依』謂所依，即依他起……染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。」就在依他起這同一基底上，轉捨遍計（染）·轉得圓成（淨）。 對三性（v.20–22）：那時『依他為所依·遍計為所離·圓成為所顯』是『看清』，這一首『依他為所依·遍計轉捨·圓成轉得』是「轉成」——同一結構，理上看清、事上轉成。
二轉依果：「由轉煩惱得大涅槃，轉所知障證無上覺」——涅槃與菩提，悲智雙圓。轉依不是滅依他另得一物，而是就在依他同一處，除荒草（遍計）、開清泉（圓成）；故曰「轉依」非『換依』。
見道初證後，修道數修、捨二麁重、轉依——前二十八首所明相性，至此全在一「轉」字兌現。下一首究竟位，把二轉依果推到圓滿——佛的無漏界·大牟尼法身。
On the one and same other-dependent, transform the defiled into the pure — the transformation-of-basis, the cultivation-and-realization of the three natures.
The path of seeing first realized suchness (v.28), but only one portion of the two-obstruction seeds was severed. This verse, the cultivation stage (the path of cultivation): cultivating the non-discriminating cognition again and again, severing the remaining obstruction, attaining the "transformation-of-basis."
The verse describes the cognition cultivated: "nothing-attained" (apart from grasper-grasped proliferation) · "inconceivable" (subtle function hard to fathom) · "this is the supramundane cognition" (severing the two-grasping latent tendencies · the mundane root, hence alone "supra"); "because it relinquishes the two coarse-heavinesses" (the two-obstruction seeds ＝ coarse-heaviness, caused to perish forever, "relinquishing") · "it attains the transformation-of-basis."
"Transformation-of-basis" is the three natures cashed wholly into practice. The CWL: "'basis' means the other-dependent … the defiled means the wholly-imagined, the pure means the perfectly-accomplished. 'Transform' means the two parts, the relinquishing and the attaining." Right upon this same base of the other-dependent, relinquish the wholly-imagined (the defiled) · attain the perfectly-accomplished (the pure). Against the three natures (vv.20–22): there "the other-dependent as basis · the wholly-imagined as what-is-departed · the perfectly-accomplished as what-is-revealed" was "seeing clearly"; here "the other-dependent as basis · the wholly-imagined relinquished · the perfectly-accomplished attained" is "transforming-into" — the same structure, seen clearly in principle, transformed-into in fact.
The two fruits: "transforming the afflictive obstruction one attains great nirvāṇa, transforming the knowable obstruction one realizes supreme awakening" — nirvāṇa and bodhi, compassion and wisdom both fulfilled. The transformation-of-basis is not extinguishing the other-dependent and attaining a thing elsewhere, but right at the other-dependent, clearing the weeds (the wholly-imagined) and opening the clear spring (the perfectly-accomplished); hence "transformation-of-basis," not "exchange-of-basis." The mark and nature of the prior verses are here all cashed out in the single graph "transform." The next verse pushes the two fruits to ultimate perfection — the Buddha's undefiled realm, the great-sage dharma-body.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0061b18–19〕
無得不思議，是出世間智，
捨二麁重故，便證得轉依。
偈二十九明唯識位之四——修習位·轉依：見道後數數修習無分別智（無得·離能所取戲論·不思議妙用難測·是出世間智斷二取隨眠），捨二麁重（二障種子），便證得「轉依」——於依他起上轉捨遍計所執、轉得圓成實性；轉煩惱障得大涅槃、轉所知障證無上覺。 科判位：唯識位（偈二十六–三十）→ 修習位·轉依（偈二十九）。承見道初證（偈二十八），此位數修斷餘障、證二轉依果——全論修證之機制偈。
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.
本頌
無得不思議，是出世間智， 捨二麁重故，便證得轉依。
白話
上一首見道，初次親證了真如。可初證只是「初」——潛在的二障種子還沒斷盡。這一首講第四位「修習位」（也就是「修道」）：見道之後，反覆修習，把餘下的障一分分斷掉，最後證得「轉依」。
先看這首頌怎麼形容修習位所修的智：
- 「無得」：這是「無分別智」，它離開了能取、所取（也離一切戲論），所以說「無得」——什麼都不執取。
- 「不思議」：它的妙用難以測度，所以叫「不思議」。
- 「是出世間智」：它能斷「二取隨眠」（那潛伏的二障種子，是世間生死的根本），所以叫「出世間」——只有它斷得了世間根，才獨得這個「出」字。
- 「捨二麁重故」：「二麁重」就是二障（煩惱障、所知障）的種子——它們笨重、不堪任。數數修這無分別智，能讓二障種子永遠滅掉，所以叫「捨」。
- 「便證得轉依」：捨掉了二麁重，就證得了廣大的「轉依」。
什麼是「轉依」？《成唯識論》講得極清楚——這正是把前面「三性」用在修行上的兌現：
- 「依」：指「所依」，就是依他起（緣生的識變）。一切染法、淨法都依著它。
- 染的一邊，是「遍計所執」（妄執的虛妄）；淨的一邊，是「圓成實性」（真實的真如）。
- 「轉」有兩面：「轉捨」和「轉得」。靠數修無分別智，斷掉藏識裡二障的麁重種子，於是——在依他起上，轉捨掉那個遍計所執（染），轉得那個圓成實性（淨）。
最後兩句最要緊：「由轉煩惱得大涅槃，轉所知障證無上覺」——轉掉「煩惱障」，得到「大涅槃」；轉掉「所知障」，證得「無上覺」（無上菩提）。這兩個就是「二轉依果」：涅槃和菩提。
所以「轉依」不是把依他起滅掉、另找一個東西，而是就在依他起這同一個基底上，把染的（遍計）轉掉、把淨的（圓成）轉出來。前面講三性是『看清』，這一首講轉依是「轉成」——同一件事，從理論落到了修證。下一首是最後一位「究竟位」：這二轉依果圓滿到極致，就是佛的法身。
The verse
無得不思議，是出世間智， 捨二麁重故，便證得轉依。
nothing-attained, inconceivable, this is the supramundane cognition; because it relinquishes the two coarse-heavinesses, it attains the transformation-of-basis.
In plain words
In the last verse, the path of seeing, one first directly realized suchness. But the first realization is only the "first" — the latent seeds of the two obstructions are not yet severed to the end. This verse states the fourth stage, the cultivation stage (that is, the "path of cultivation"): after the path of seeing, cultivating again and again, severing the remaining obstruction portion by portion, and finally attaining the "transformation-of-basis."
First, how the verse describes the cognition cultivated in the cultivation stage:
- "Nothing-attained": this is the "non-discriminating cognition"; it has departed grasper and grasped (and all proliferation), so "nothing-attained" — grasping nothing whatever.
- "Inconceivable": its subtle function is hard to fathom, so "inconceivable."
- "This is the supramundane cognition": it can sever the "two-grasping latent tendencies" (those latent seeds of the two obstructions, the very root of mundane birth-and-death), so "supramundane" — only it severs the mundane root, hence alone it gains the word "supra."
- "Because it relinquishes the two coarse-heavinesses": the "two coarse-heavinesses" are the seeds of the two obstructions (the afflictive and the knowable) — heavy, without workability. Cultivating this non-discriminating cognition again and again can cause the seeds of the two obstructions to perish forever, hence "relinquishing."
- "It attains the transformation-of-basis": having relinquished the two coarse-heavinesses, it attains the vast "transformation-of-basis."
What is the "transformation-of-basis"? The CWL states it most clearly — this is precisely the cashing-out of the earlier "three natures" in practice:
- "Basis": means "what is depended on," that is, the other-dependent (the condition-born consciousness-transformation). All defiled dharmas and pure dharmas depend on it.
- On the defiled side is "the wholly-imagined" (the falsely-grasped); on the pure side is "the perfectly-accomplished" (the real suchness).
- "Transform" has two faces: "relinquishing" and "attaining." By cultivating the non-discriminating cognition again and again, severing the coarse-heavy seeds of the two obstructions in the store-consciousness — then, upon the other-dependent, relinquishing the wholly-imagined (the defiled), attaining the perfectly-accomplished (the pure).
The final two lines are most crucial: "transforming the afflictive obstruction one attains great nirvāṇa, transforming the knowable obstruction one realizes supreme awakening" — transform the "afflictive obstruction," and attain "great nirvāṇa"; transform the "knowable obstruction," and realize "supreme awakening" (supreme bodhi). These two are the "two fruits of the transformation-of-basis": nirvāṇa and bodhi.
So the "transformation-of-basis" is not extinguishing the other-dependent and finding another thing elsewhere, but, right upon this same base of the other-dependent, transforming away the defiled (the wholly-imagined) and transforming out the pure (the perfectly-accomplished). Earlier the three natures were "seeing clearly"; this verse's transformation-of-basis is "transforming-into" — the same matter, fallen from theory into cultivation-and-realization. The next verse is the last stage, the "ultimate stage": these two fruits of the transformation-of-basis perfected to the utmost are the Buddha's dharma-body.
見道已初證，為何還要「修習」
上一首見道，無分別智「都無所得」，初次親證了真如。這裡有個自然的追問：既然已經親證真如了，是不是就成佛了？《成唯識論》答得很實在——不是。見道是「初」證，那潛伏在藏識最深處的二障種子，見道只斷了一分（分別起的那一分），還有更深的「俱生」種子沒斷。所以這一首講「修習位」（修道）：見道之後，把那同一個無分別智「數數修習」，一地一地、一分一分地，把餘障斷盡，直到證得「轉依」。
所修的智：無得、不思議、出世間
《成唯識論》先說這所修的智是什麼。「菩薩從前見道起已，為斷餘障，證得轉依，復數修習無分別智」（〔T31n1585 0050c21–22〕）——見道之後，為了斷盡餘障、證得轉依，再三再四地修這無分別智。
這智，頌用三個字形容，論一一釋之：「此智遠離所取、能取，故說『無得』及『不思議』；或離戲論說為『無得』，妙用難測名『不思議』。是出世間無分別智，斷世間故，名『出世間』。二取隨眠是世間本，唯此能斷獨得『出』名」（〔0050c22–26〕）。它離能所取、離戲論，所以「無得」；妙用難測，所以「不思議」；它能斷「二取隨眠」（潛伏的二障種，正是世間生死的根本），所以獨得「出世間」之名。
轉依的機制：就在依他起上，轉染成淨
修這智做什麼？「捨二麁重」、「便證得轉依」。而「轉依」二字，正是把前面「三性」整個用到修證上的兌現——這是這一首最深、也最美的地方。
《成唯識論》把「轉依」拆得清清楚楚：「『依』謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得」（〔T31n1585 0051a03–05〕）。看這幾句：
- 「依」，就是依他起——緣生的識變，是一切染法、淨法的共同基底。
- 在這同一個依他上，染的一邊是遍計所執（妄執），淨的一邊是圓成實性（真如）。
- 「轉」有兩面：「轉捨」與「轉得」。
於是轉依的機制就出來了：「由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性」（〔0051a05–07〕）。就在依他起這同一個基底上，把上面的遍計所執（染）轉捨掉，把其中的圓成實性（淨）轉得出來。
請看這跟三性（偈二十至二十二）是怎麼嚴絲合縫地對上的：那時講『依他為所依、遍計為所離、圓成為所顯』——是『看清』的三性；這一首講『依他為所依、遍計轉捨、圓成轉得』——是「轉成」的三性。同一個結構，前面是理上看清，這一首是事上轉成。 唯識的修證，到這一首，把「三性」這把尺真正用到了刀刃上。
二轉依果：涅槃與菩提
轉依轉出什麼來？最後兩句是全論修證的果：「由轉煩惱得大涅槃，轉所知障證無上覺」（〔T31n1585 0051a07–08〕）。轉掉「煩惱障」，得「大涅槃」；轉掉「所知障」，證「無上覺」（無上菩提）。這兩個，就是「二轉依果」——涅槃與菩提，悲智雙圓。
要緊的是看清：轉依不是把依他起整個滅掉、到別處另得一個清淨的東西。恰恰相反，它是就在依他起這同一個地方，把染的轉走、把淨的轉現——如同一塊地，不是換一塊地，是把地上的荒草（遍計）除掉、把地裡本有的清泉（圓成）開出來。所以叫「轉依」（轉那個所依），不叫『換依』。
到這一首，唯識的修證走到了機制的核心：見道初證（v.28）之後，修道數修、捨二麁重、轉依——轉煩惱得涅槃、轉所知證菩提。前面二十八首所明的相、性，到這裡全在一個「轉」字上兌現。下一首是最後一位，把這二轉依果推到究竟圓滿——佛的無漏界、大牟尼法身。
The path of seeing already realized — why still "cultivate"?
In the last verse, the path of seeing, the non-discriminating cognition "attained wholly nothing" and first directly realized suchness. A natural question follows: since suchness is already directly realized, is one then a Buddha? The CWL answers solidly — no. The path of seeing is the "first" realization; of those latent seeds of the two obstructions lying in the depths of the store-consciousness, the path of seeing severs only one portion (the discrimination-arisen portion), and the deeper "innate" seeds are not yet severed. So this verse states the cultivation stage (the path of cultivation): after the path of seeing, "cultivating again and again" that same non-discriminating cognition, ground by ground, portion by portion, severing the remaining obstruction to the end, until the "transformation-of-basis" is attained.
The cognition cultivated: nothing-attained, inconceivable, supramundane
The CWL first states what this cultivated cognition is. "After the bodhisattva has risen from the prior path of seeing, in order to sever the remaining obstruction and attain the transformation-of-basis, he further cultivates the non-discriminating cognition again and again" (〔T31n1585 0050c21–22〕) — after the path of seeing, in order to sever the remaining obstruction and attain the transformation-of-basis, he cultivates this non-discriminating cognition over and over.
This cognition the verse describes in three phrases, and the commentary glosses each: "this cognition departs the grasped and the grasper, hence said 'nothing-attained' and 'inconceivable'; or, apart from proliferation it is said 'nothing-attained,' its subtle function hard to fathom named 'inconceivable.' It is the supramundane non-discriminating cognition; severing the mundane, named 'supramundane.' The two-grasping latent tendencies are the root of the mundane; only this can sever them, hence alone gaining the word 'supra'" (〔0050c22–26〕). It departs grasper-grasped, departs proliferation, hence "nothing-attained"; its subtle function is hard to fathom, hence "inconceivable"; it can sever the "two-grasping latent tendencies" (the latent two-obstruction seeds, the very root of mundane birth-and-death), hence alone it gains the name "supramundane."
The mechanism of the transformation-of-basis: right upon the other-dependent, transform the defiled into the pure
What is this cognition cultivated for? To "relinquish the two coarse-heavinesses," to "attain the transformation-of-basis." And the two graphs "transformation-of-basis" are precisely the cashing-out of the earlier "three natures" wholly into practice — this is the deepest, and most beautiful, point of this verse.
The CWL takes "transformation-of-basis" apart with great clarity: "'basis' means what is depended on, that is, the other-dependent, for it is the basis of the defiled and pure dharmas; the defiled means the false wholly-imagined, the pure means the real perfectly-accomplished nature. 'Transform' means the two parts, the relinquishing and the attaining" (〔T31n1585 0051a03–05〕). See these lines:
- "Basis" is the other-dependent — the condition-born consciousness-transformation, the common base of all defiled and pure dharmas.
- On this same other-dependent, the defiled side is the wholly-imagined (the falsely-grasped), the pure side the perfectly-accomplished (suchness).
- "Transform" has two faces: "relinquishing" and "attaining."
So the mechanism of the transformation-of-basis emerges: "by cultivating the non-discriminating cognition again and again, severing the coarse-heaviness of the two obstructions in the root consciousness, one can relinquish the wholly-imagined upon the other-dependent, and attain the perfectly-accomplished within the other-dependent" (〔0051a05–07〕). Right upon this same base of the other-dependent, transform away the wholly-imagined (the defiled) upon it, and transform out the perfectly-accomplished (the pure) within it.
See how seamlessly this matches the three natures (verses 20–22): there it was "the other-dependent as basis · the wholly-imagined as what-is-departed · the perfectly-accomplished as what-is-revealed" — the three natures of "seeing clearly"; this verse is "the other-dependent as basis · the wholly-imagined relinquished · the perfectly-accomplished attained" — the three natures of "transforming-into." The same structure: earlier seen clearly in principle, here transformed-into in fact. The cultivation-and-realization of Consciousness-Only, at this verse, brings the measure of "the three natures" truly to the cutting edge.
The two fruits of the transformation-of-basis: nirvāṇa and bodhi
What does the transformation-of-basis transform out? The final two lines are the treatise's fruit of cultivation-and-realization: "transforming the afflictive obstruction one attains great nirvāṇa, transforming the knowable obstruction one realizes supreme awakening" (〔T31n1585 0051a07–08〕). Transform the "afflictive obstruction," and attain "great nirvāṇa"; transform the "knowable obstruction," and realize "supreme awakening" (supreme bodhi). These two are the "two fruits of the transformation-of-basis" — nirvāṇa and bodhi, compassion and wisdom both fulfilled.
The crucial thing to see: the transformation-of-basis is not extinguishing the other-dependent whole and attaining a pure thing elsewhere. Quite the reverse, it is, right at this same place of the other-dependent, transforming the defiled away and transforming the pure into manifestation — as with one and the same field: not exchanging it for another field, but clearing the weeds (the wholly-imagined) on it and opening the clear spring (the perfectly-accomplished) within it. So it is called "transformation-of-basis" (transforming that-which-is-depended-on), not "exchange-of-basis."
At this verse, the cultivation-and-realization of Consciousness-Only reaches the heart of its mechanism: after the first realization in the path of seeing (v.28), the path of cultivation cultivates again and again, relinquishes the two coarse-heavinesses, transforms-the-basis — transforming the afflictive to attain nirvāṇa, the knowable to realize bodhi. The mark and the nature clarified in the previous twenty-eight verses are here all cashed out in the single graph "transform." The next verse is the last stage, pushing these two fruits of the transformation-of-basis to ultimate perfection — the Buddha's undefiled realm, the great-sage dharma-body.
考據Apparatus
本偈明唯識位之四·修習位·轉依：數修無分別智·捨二麁重·便證轉依（依他上轉捨遍計·轉得圓成；轉煩惱得涅槃·轉所知證菩提）。其釋論《成唯識論》卷九–十釋之。全論修證機制偈。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識位（偈二十六–三十）→ 修習位·轉依（偈二十九）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 五位之四·修習位：諸菩薩所住修道·修習位中如實見理·數數修習（卷九–十） |
通達位·見道（初證·偈二十八）→ 修習位·修道（數修無分別智·斷餘障·證轉依·偈二十九）→ 究竟位·佛果（偈三十）。轉依即三性之修證兌現：依他為所依·轉捨遍計·轉得圓成。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 無得不思議，是出世間智，捨二麁重故，便證得轉依。 | T31n1586 0061b18–19 |
| 成唯識論 T1585（揉頌） | 「無得不思議，是出世間智，捨二麁重故，便證得轉依。」 | T31n1585 0050c19–20 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》無五位修證之逐頌對應段，於此偈無逐頌對應文（其論詳識轉變·三性，不涉五位轉依次第）。
三、唯識義之釋據（眼）
（一） 數修無分別智·無得·不思議·出世間智——〔T31n1585 0050c21–26〕：
論曰：菩薩從前見道起已，為斷餘障，證得轉依，復數修習無分別智。此智遠離所取、能取，故說「無得」及「不思議」；或離戲論說為「無得」，妙用難測名「不思議」。是出世間無分別智，斷世間故，名「出世間」。二取隨眠是世間本，唯此能斷獨得「出」名。〔T31n1585 0050c21–26〕
（二） 捨二麁重·證廣大轉依——〔T31n1585 0050c29–0051a02〕：
數修此故，「捨二麁重」。二障種子立「麁重」名，性無堪任……令彼永滅，故說為「捨」。此能捨彼二麁重故，便能證得廣大「轉依」。〔T31n1585 0050c29–0051a03〕
（三） 轉依機制·轉捨遍計·轉得圓成——〔T31n1585 0051a03–08〕：
「依」謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性。由轉煩惱得大涅槃，轉所知障證無上覺。〔T31n1585 0051a03–08〕
→ 修習位（修道）：見道初證後，為斷餘障（二障種·麁重），數數修習無分別智（無得·離能所取戲論·不思議妙用·斷二取隨眠之出世間智），令二麁重永滅（捨），便證「轉依」。轉依之機制即三性之修證：「依」＝依他起（染淨所依），於其上轉捨遍計所執（染）·轉得圓成實性（淨）；二轉依果——轉煩惱障得大涅槃·轉所知障證無上覺（菩提）。 → 承衍：本論 v.20–22（三性·依他遍計圓成）· v.28（見道初證）· v.30（究竟位·二轉依果即無漏界法身）· v.25（圓成·唯識實性即轉得者）。
四、諸家異釋（古德·標宗）
轉依即三性之修證·二轉依果，諸家無大諍，盡在釋論糅文（〔T31n1585 0051a05–07〕「轉捨依他起上遍計所執，及能轉得依他起中圓成實性……轉煩惱得大涅槃，轉所知障證無上覺」）。轉依之「依」唯依他起（染淨之所依），轉染（遍計）得淨（圓成）——此即三性（v.20–22）之修證兌現，亦即轉識成智（八識轉四智·詳卷十）之所本。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 轉依 | āśraya-parāvṛtti | 於依他起（所依）轉捨遍計所執·轉得圓成實性；二轉依果（涅槃·菩提）〔0051a02〕 |
| 無得 | — | 無分別智離能所取·離戲論〔0050c22〕 |
| 出世間智 | lokottara-jñāna | 斷二取隨眠（世間本）·體無漏·證真如之無分別智〔0050c24〕 |
| 二麁重 | dauṣṭhulya | 二障種子；性無堪任·令永滅故說「捨」〔0050c29〕 |
六、譬喻·修辭
本偈明轉依機制，喻較疏。修辭在「轉」字之雙開——「轉謂二分，轉捨、轉得」〔T31n1585 0051a05〕：一「轉」字開出「轉捨」（捨依他上之遍計染）與「轉得」（得依他中之圓成淨）兩面；又「轉煩惱得大涅槃，轉所知障證無上覺」〔0051a07–08〕，以「轉…得…」句式雙明二轉依果（涅槃·菩提）。轉者非滅依他而別得一物，乃即依他之上、轉染成淨——正顯三性『依他為所依』之修證義。
七、互讀
- 三十頌 v.28：通達位·見道——見道初證後，本偈修習位數修斷餘障、證轉依。
- 三十頌 v.20–22：三性（遍計·依他·圓成）——本偈轉依即三性之修證（依他為所依·轉捨遍計·轉得圓成）。
- 三十頌 v.25：唯識實性·圓成——本偈『轉得圓成實性』即轉得此唯識實性。
- 三十頌 v.30：究竟位·法身——本偈二轉依果，至究竟位即無漏界·大牟尼法身。
八、校本定位
- 玄奘 T1586（底本）：偈二十九〔T31n1586 0061b18–19〕。
- 成唯識論 T1585（釋論骨幹·卷九–十）：數修無分別智·無得·不思議·出世間智〔0050c21–26〕· 捨二麁重·證廣大轉依〔0050c29–0051a02〕· 轉依機制·轉捨遍計·轉得圓成·二轉依果〔0051a03–08〕。
- 窺基《成唯識論述記》T1830：修習位·轉依·二轉依果之疏（卷九–十）；本頌疏釋〔T43n1830 0573b26–0600c21〕。
- 真諦《轉識論》T1587：無五位轉依次第對應段（此偈無逐頌對應文）。
This verse states the fourth of the stages of Consciousness-Only · the cultivation stage · the transformation-of-basis: cultivating the non-discriminating cognition again and again, relinquishing the two coarse-heavinesses, and attaining the transformation-of-basis (on the other-dependent, relinquishing the wholly-imagined · attaining the perfectly-accomplished; transforming the afflictive obstruction to great nirvāṇa · the knowable obstruction to supreme awakening). The CWL fascicles 9–10 expound it. The treatise's mechanism verse of cultivation-and-realization.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | The stages of Consciousness-Only (verses 26–30) → the cultivation stage · the transformation-of-basis (verse 29). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the fourth of the five stages · the cultivation stage: the path of cultivation where the bodhisattvas abide · in the cultivation stage seeing the principle as it is · cultivating again and again (fasc. 9–10) |
The penetration stage · the path of seeing (first realization · v.28) → the cultivation stage · the path of cultivation (cultivating the non-discriminating cognition again and again · severing the remaining obstruction · attaining the transformation-of-basis · v.29) → the ultimate stage · Buddhahood (v.30). The transformation-of-basis is the cultivation-and-realization cashing-out of the three natures: the other-dependent as basis · relinquishing the wholly-imagined · attaining the perfectly-accomplished.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 無得不思議，是出世間智，捨二麁重故，便證得轉依。 | T31n1586 0061b18–19 |
| 成唯識論 T1585 (redacted verse) | 「無得不思議，是出世間智，捨二麁重故，便證得轉依。」 | T31n1585 0050c19–20 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 has no verse-by-verse corresponding section for the five stages, so no verse-by-verse parallel for this verse (his treatise details consciousness-transformation · the three natures, not the five-stage transformation-of-basis sequence).
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Cultivating the non-discriminating cognition again and again · nothing-attained · inconceivable · supramundane cognition — 〔T31n1585 0050c21–26〕:
論曰：菩薩從前見道起已，為斷餘障，證得轉依，復數修習無分別智。此智遠離所取、能取，故說「無得」及「不思議」；或離戲論說為「無得」，妙用難測名「不思議」。是出世間無分別智，斷世間故，名「出世間」。二取隨眠是世間本，唯此能斷獨得「出」名。〔T31n1585 0050c21–26〕
(ii) Relinquishing the two coarse-heavinesses · attaining the vast transformation-of-basis — 〔T31n1585 0050c29–0051a02〕:
數修此故，「捨二麁重」。二障種子立「麁重」名，性無堪任……令彼永滅，故說為「捨」。此能捨彼二麁重故，便能證得廣大「轉依」。〔T31n1585 0050c29–0051a03〕
(iii) The mechanism of the transformation-of-basis · relinquishing the wholly-imagined · attaining the perfectly-accomplished — 〔T31n1585 0051a03–08〕:
「依」謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性。由轉煩惱得大涅槃，轉所知障證無上覺。〔T31n1585 0051a03–08〕
→ The cultivation stage (the path of cultivation): after the first realization in the path of seeing, in order to sever the remaining obstruction (the seeds of the two obstructions · the coarse-heavinesses), one cultivates the non-discriminating cognition again and again (nothing-attained · apart from grasper-grasped proliferation · the inconceivable subtle function · the supramundane cognition severing the two-grasping latent tendencies), causing the two coarse-heavinesses to perish forever (relinquishing), and attains the "transformation-of-basis." The mechanism of the transformation-of-basis is just the cultivation-and-realization of the three natures: the "basis" ＝ the other-dependent (the basis of the defiled and the pure); upon it, relinquishing the wholly-imagined (the defiled) · attaining the perfectly-accomplished (the pure); the two fruits of the transformation-of-basis — transforming the afflictive obstruction to attain great nirvāṇa · transforming the knowable obstruction to realize supreme awakening (bodhi). → Further connections: this treatise vv.20–22 (the three natures · the other-dependent·wholly-imagined·perfectly-accomplished) · v.28 (the path of seeing · first realization) · v.30 (the ultimate stage · the two fruits of the transformation-of-basis ＝ the undefiled realm · the dharma-body) · v.25 (the perfectly-accomplished · the Consciousness-Only-reality ＝ what is attained).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The transformation-of-basis as the cultivation-and-realization of the three natures · the two fruits, with no great dispute among the masters, all lying within the commentary's redaction (〔T31n1585 0051a05–07〕 "relinquishing the wholly-imagined upon the other-dependent, and attaining the perfectly-accomplished within the other-dependent … transforming the afflictive obstruction to attain great nirvāṇa · the knowable obstruction to realize supreme awakening"). The "basis" of the transformation-of-basis is the other-dependent alone (the basis of the defiled and the pure), transforming the defiled (wholly-imagined) to attain the pure (perfectly-accomplished) — this is the cultivation-and-realization cashing-out of the three natures (vv.20–22), and the ground of the transforming-of-consciousness-into-cognition (the eight consciousnesses into the four cognitions · detailed in fascicle 10).
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 轉依 | āśraya-parāvṛtti | upon the other-dependent (the basis) relinquishing the wholly-imagined · attaining the perfectly-accomplished; the two fruits of the transformation-of-basis (nirvāṇa · bodhi) 〔0051a02〕 |
| 無得 | — | the non-discriminating cognition apart from grasper-grasped · apart from proliferation 〔0050c22〕 |
| 出世間智 | lokottara-jñāna | the non-discriminating cognition severing the two-grasping latent tendencies (the root of the mundane) · undefiled in substance · realizing suchness 〔0050c24〕 |
| 二麁重 | dauṣṭhulya | the seeds of the two obstructions; without workability · caused to perish forever, hence "relinquishing" 〔0050c29〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the mechanism of the transformation-of-basis; similes are sparse. The rhetoric lies in the double opening of the graph "transform" — "transforming means the two parts, the relinquishing and the attaining" 〔T31n1585 0051a05〕: the single graph "transform" opens out the two faces, "relinquishing" (relinquishing the imagined-defiled upon the other-dependent) and "attaining" (attaining the perfectly-accomplished-pure within the other-dependent); and "transforming the afflictive obstruction to attain great nirvāṇa · the knowable obstruction to realize supreme awakening" 〔0051a07–08〕, by the "transforming…attaining…" pattern doubly stating the two fruits of the transformation-of-basis (nirvāṇa · bodhi). To "transform" is not to extinguish the other-dependent and separately attain a thing, but, right upon the other-dependent, to transform the defiled into the pure — just showing the three-nature sense of "the other-dependent as basis."
7 · Cross-readings (互讀)
- 三十頌 v.28: the penetration stage · the path of seeing — after the first realization in the path of seeing, this verse's cultivation stage cultivates again and again, severing the remaining obstruction, attaining the transformation-of-basis.
- 三十頌 vv.20–22: the three natures (wholly-imagined · other-dependent · perfectly-accomplished) — this verse's transformation-of-basis is the cultivation-and-realization of the three natures (the other-dependent as basis · relinquishing the wholly-imagined · attaining the perfectly-accomplished).
- 三十頌 v.25: the Consciousness-Only-reality · the perfectly-accomplished — this verse's "attaining the perfectly-accomplished" is the attaining of this Consciousness-Only-reality.
- 三十頌 v.30: the ultimate stage · the dharma-body — this verse's two fruits of the transformation-of-basis, at the ultimate stage, are the undefiled realm · the great-sage dharma-body.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 29 〔T31n1586 0061b18–19〕.
- 成唯識論 T1585 (commentary backbone · fasc. 9–10): cultivating the non-discriminating cognition · nothing-attained · inconceivable · supramundane cognition 〔0050c21–26〕 · relinquishing the two coarse-heavinesses · attaining the vast transformation-of-basis 〔0050c29–0051a02〕 · the mechanism of the transformation-of-basis · relinquishing the wholly-imagined · attaining the perfectly-accomplished · the two fruits 〔0051a03–08〕.
- 窺基《成唯識論述記》 T1830: gloss on the cultivation stage · the transformation-of-basis · the two fruits (fasc. 9–10); verse commentary 〔T43n1830 0573b26–0600c21〕.
- 真諦《轉識論》 T1587: no corresponding five-stage transformation-of-basis section (no verse-by-verse parallel for this verse).