成唯識論 修習位·十地·十勝行
見道只是入門。真見道那一刻「智都無所得」，可是障的種子還在，所以還要走。走的這一段，叫修習位。
論主把它拆成兩件事來講。
第一件是位：十地。從初地歡喜地到十地法雲地，不是十個名號而已，每一地都有它證得的一分真如、斷掉的一層障。歡喜地為什麼叫歡喜？因為初證聖性、能利自他，生大歡喜——地地的名字都是這樣從所證所斷來的，不是編排。
第二件是行：十勝行，也就是十波羅蜜多。前六度是熟知的：布施、持戒、忍辱、精進、靜慮、般若；後四度——方便善巧、願、力、智——是從般若開出來的，助前六度令其增勝。十地與十度並不是一一相配就完了，論主說得清楚：地地皆修十度，只是隨地各有一度偏勝。
這一節最實在的一句話藏在這裡：修行不是一次到位，是同一件事修十遍，每一遍都比上一遍細。 十地不是十個台階讓你跨上去，是同一條路上，你的智慧十次變得更利。
Seeing the path is only the entrance. In the moment of true seeing, knowledge attains nothing at all — yet the seeds of obstruction remain, and so there is still walking to do. That stretch of walking is the stage of cultivation.
The treatise takes it apart into two things.
The first is position: the ten grounds. From the first, Joyous, to the tenth, Cloud of Dharma, these are not ten titles merely; each ground realizes its own portion of suchness and severs its own tier of obstruction. Why is the first called Joyous? Because there the noble nature is first realized and one can benefit self and other, and great joy arises — every ground is named in just this way, from what it realizes and what it severs. Nothing here is arranged for symmetry.
The second is practice: the ten supreme practices, that is, the ten perfections. The first six are familiar — giving, discipline, patience, energy, meditation, wisdom; the latter four — skilful means, vow, power, knowledge — open out of wisdom and assist the first six to increase. Nor is it that each ground simply pairs off with one perfection: the treatise is explicit that every ground cultivates all ten, one of them merely predominating there.
The most practical line of this chapter is hidden here: cultivation does not arrive once; it is the same thing done ten times over, each time finer than the last. The ten grounds are not ten steps you climb; they are one road, on which your wisdom grows keen ten times.
〔科判〕(四) 修習位 〔T31 0050c17〕
〔科判〕㊀問起> 〔T31 0050c17〕
次修習位，其相云何？
〔科判〕㊁舉頌答 〔T31 0050c18〕
頌曰：
〔頌曰 20 T31 0050c19〕
２９無得不思議，是出世間智，
捨二麁重故，便證得轉依。
〔科判〕㊂長行釋 〔T31 0050c21〕
〔科判〕1 略釋頌文 〔T31 0050c21〕
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。或「出世」名依二義立，謂體無漏及證真如，此智具斯二種義故，獨名「出世」，餘智不然，即十地中無分別智。
數修此故，「捨二麁重」。二障種子立「麁重」名，性無堪任，違細、輕故，令彼永滅，故說為「捨」。
〔T31 0051a02〕此能捨彼二麁重故，便能證得廣大「轉依」。
「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。成立唯識，意為有情證得如斯二轉依果。
或「依」即是唯識真如，生死、涅槃之所依故。
愚夫顛倒，迷此真如，故無始來受生死苦，聖者離倒，悟此真如，便得涅槃畢竟安樂。由數修習無分別智，斷本識中二障麁重，故能轉滅依如生死，及能轉證依如涅槃，此即真如離雜染性。如雖性淨而相雜染，故離染時假說新淨，即此新淨說為轉依，修習位中斷障證得。
雖於此位亦得菩提，而非此中頌意所顯，頌意但顯轉唯識性，二乘滿位名解脫身，在大牟尼名法身故。
〔科判〕2 廣前頌 〔T31 0051a20〕
云何證得二種轉依？
謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。
二、離垢地，具淨尸羅，遠離能起微細毀犯煩惱垢故。
三、發光地，成就勝定，大法總持，能發無邊妙慧光故。
四、焰慧地，安住最勝菩提分法，燒煩惱薪，慧焰增故。
五、極難勝地，真、俗兩智行相互違，合令相應極難勝故。
六、現前地，住緣起智，引無分別最勝般若令現前故。
七、遠行地，至無相住功用後邊，出過世間二乘道故。
〔T31 0051b01〕八、不動地，無分別智任運相續，相、用煩惱不能動故。
九、善慧地，成就微妙四無閡解，能遍十方善說法故。
十、法雲地，大法智雲含眾德水，蔽如空麁重，充滿法身故。
如是十地，總攝有為、無為功德以為自性。
與所修行為勝依持，令得生長，故名為地。
十勝行者，即是十種波羅蜜多。
施有三種：謂財施、無畏施、法施。戒有三種：謂律儀戒、攝善法戒、饒益有情戒。忍有三種：謂耐怨害忍、安受苦忍、諦察法忍。精進有三種：謂被甲精進、攝善精進、利樂精進。靜慮有三種：謂安住靜慮、引發靜慮、辦事靜慮。般若有三種：謂生空無分別慧、法空無分別慧、俱空無分別慧。方便善巧有二種：謂迴向方便善巧、拔濟方便善巧。願有二種：謂求菩提願、利樂他願。力有二種：謂思擇力、修習力。智有二種：謂受用法樂智、成熟有情智。
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性；忍以無瞋、精進、審慧及彼所起三業為性；精進以勤及彼所起三業為性；靜慮但以等持為性；後五皆以擇法為性，說是根本、後得智故。有義：第八以欲、勝解及信為性，願以此三為自性故。
此說自性，若并眷屬，一一皆以一切俱行功德為性。
此十相者，要七最勝之所攝受，方可建立波羅蜜多。
一、安住最勝，謂要安住菩薩種性；二、依止最勝，謂要依止大菩提心；三、意樂最勝，謂要悲愍一切有情；四、事業最勝，謂要具行一切事業；五、巧便最勝，謂要無相智所攝受；六、迴向最勝，謂要迴向無上菩提；七、清淨最勝，謂要不為二障間雜。
〔T31 0051c04〕若非此七所攝受者，所行施等非到彼岸。
由斯施等十對波羅蜜多，一一皆應四句分別。
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。
復次，前六不增減者，為除六種相違障故，漸次修行諸佛法故，漸次成熟諸有情故，此如餘論廣說應知。又施等三增上生道，感大財體及眷屬故；精進等三決定勝道，能伏煩惱、成熟有情及佛法故，諸菩薩道唯有此二。又前三種饒益有情，施彼資財、不損惱彼、堪忍彼惱而饒益故。精進等三對治煩惱，雖未伏滅，而能精勤修對治彼諸善加行，永伏永滅諸煩惱故。又由施等不住涅槃，及由後三不住生死，為無住處涅槃資糧，由此前六不增不減。
後唯四者，為助前六令修滿足不增減故，方便善巧助施等三，願助精進，力助靜慮，智助般若，令修滿故，如《解深密》廣說應知。
十次第者，謂由前前引發後後，及由後後持淨前前。又前前麁，後後細故，易難修習次第如是。
釋總別名如餘處說。
此十修者有五種修：一、依止任持修；二、依止作意修；三、依止意樂修；四、依止方便修；五、依止自在修。依此五修，修習十種波羅蜜多皆得圓滿，如《集論》等廣說其相。
此十攝者，謂十一一皆攝一切波羅蜜多，互相順故，依修前行而引後者，前攝於後，必待前故，後不攝前，不待後故。依修後行，持淨前者，後攝於前，持淨前故，前不攝後，非持淨故。若依純雜而修習者，展轉相望應作四句。
〔T31 0052a04〕此實有十而說六者，應知後四第六所攝，開為十者，第六唯攝無分別智，後四皆是後得智攝，緣世俗故。
此十果者，有漏有四，除離繫果；無漏有四，除異熟果。而有處說具五果者，或互相資或二合說。
十與三學互相攝者，戒學有三：一、律儀戒，謂正遠離所應離法；二、攝善法戒，謂正修證應修證法；三、饒益有情戒，謂正利樂一切有情。此與二乘有共、不共，甚深廣大，如餘處說。
定學有四：一、大乘光明定，謂此能發照了大乘理、教、行、果，智光明故；二、集福王定，謂此自在集無邊福，如王勢力無等雙故；三、賢守定，謂此能守世、出世間賢善法故；四、健行定，謂佛菩薩大健有情之所行故。此四所緣、對治、堪能、引發、作業，如餘處說。
慧學有三：一、加行無分別慧；二、根本無分別慧；三、後得無分別慧。此三自性、所依、因緣、所緣、行等，如餘處說。
如是三慧，初二位中種具有三，現唯加行，於通達位現二種三，見道位中無加行故，於修習位七地已前，若種若現俱通三種。八地以去現二種三，無功用道違加行故，所有進趣皆用後得，無漏觀中任運起故，究竟位中現、種俱二，加行現、種俱已捨故。
若自性攝，戒唯攝戒，定攝靜慮，慧攝後五。若并助伴，皆具相攝。若隨用攝，戒攝前三，資糧、自體、眷屬性故，定攝靜慮，慧攝後五，精進三攝，遍策三故。若隨顯攝，戒攝前四，前三如前，及守護故，定攝靜慮，慧攝後五。
〔T31 0052b03〕此十位者，五位皆具，修習位中其相最顯，然初二位，頓悟菩薩種通二種，現唯有漏，漸悟菩薩若種、若現俱通二種，已得生空無漏觀故。通達位中，種通二種，現唯無漏。於修習位七地已前，種、現俱通有漏無漏，八地以去種通二種，現唯無漏。究竟位中，若現、若種俱唯無漏。
此十因位有三種名：一名遠波羅蜜多，謂初無數劫，爾時施等勢力尚微，被煩惱伏，未能伏彼，由斯煩惱不覺現行。二名近波羅蜜多，謂第二無數劫，爾時施等勢力漸增，非煩惱伏，而能伏彼，由斯煩惱故意方行。三名大波羅蜜多，謂第三無數劫，爾時施等勢力轉增，能畢竟伏一切煩惱，由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。
此十義類差別無邊，恐厭繁文，略示綱要。
十於十地雖實皆修，而隨相增，地地修一。
雖十地行有無量門，而皆攝在十到彼岸。
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〕第二十九頌·十地十勝行
〔所釋頌〕
甲、略釋頌文
論主說：菩薩從前一個階段「見道」（也就是通達位，頭一回親見真如）起來以後，為了斷掉還剩下的障、為了證得「轉依」（所依的翻轉——把所依底子轉染成淨），就一次又一次地修習「無分別智」（不起分別、直接親證真如的那種智）。
這個無分別智，遠遠離開了「所取」（被緣的那個境）和「能取」（去緣的那個心）這兩頭，所以說它「無得」、又說它「不思議」。另有一種解法：因為它離開了一切戲論（離開了概念言說的攀緣），所以叫「無得」；又因為它那奇妙的作用很難測度，所以叫「不思議」。
這是出世間的無分別智——因為它能斷掉世間，所以叫「出世間」。「所取、能取」的「隨眠」（潛伏在底下的染污種子），正是世間的根本；只有這個智斷得了它，所以單單它配得「出（世）」這個名。
另有一種解法：「出世」這個名是靠兩層意思立起來的——一是它的本體是無漏（沒有染污），二是它能親證真如；這個智剛好兩層都齊備，所以單單叫它「出世」，別的智就不這樣（別的智不是兩層都有）。這裡講的就是十地當中的那個無分別智。
因為一次又一次修這個智，所以能「捨二麁重」。煩惱障、所知障這兩種障的種子，被取了個名叫「麁重」（沉重笨拙、使不上力的那種劣性）——為什麼叫麁重呢？因為它的性子『沒堪任』（擔當不起、用不上力），跟「細」、跟「輕安」（身心調暢的那種輕快）正好相反。修智讓這個麁重永遠滅掉，所以說是「捨」。
這個智既然能捨掉那兩種麁重，於是就能證得廣大的「轉依」。
先說「轉依」的「依」字。「依」就是「所依」（被靠的那個底子），指的是「依他起（性）」（靠眾緣而生起的那一層法）——為什麼？因為染的法、淨的法都靠它當底子。這裡「染」指的是虛妄的「遍計所執（性）」（在依他起上頭妄加分別、執成實有的那一層）；「淨」指的是真實的「圓成實性」（在依他起上頭顯出來的真如那一層）。
再說「轉」字。「轉」分兩面：一面是「轉捨」（轉掉、丟掉），一面是「轉得」（轉出來、得到）。
因為一次又一次修無分別智，把「本識」（也就是第八阿賴耶識，藏著一切種子的根本識）裡頭兩種障的麁重斷掉了，所以就能「轉捨」——把依他起上頭那層遍計所執丟掉；又能「轉得」——把依他起裡頭那層圓成實性顯出來。
由轉掉煩惱障，就得到大涅槃；由轉掉所知障，就證到無上覺（也就是菩提，圓滿的覺悟）。
本論之所以要成立「唯識」這個道理，用意正是要讓眾生證得這樣的「二轉依果」（也就是涅槃和菩提這兩樣轉依的成果）。
另有一種解法：這「依」字指的就是唯識的真如——因為生死和涅槃都靠它當底子。
愚癡的凡夫見解顛倒、迷著這個真如（不認得它），所以從無始以來一直受生死的苦；聖者見解不顛倒、悟到這個真如，於是就得到涅槃那種徹底的安樂。
因為一次又一次修無分別智，把本識裡兩種障的麁重斷掉，所以就能「轉滅」——把那靠著真如而起的生死滅掉；又能「轉證」——把那靠著真如的涅槃證出來。這（轉滅生死、轉證涅槃）說的就是真如離開了雜染以後的那個樣子。
真如雖然本體本來就清淨，可是在「相」（顯現出來的相狀）這一面上沾了雜染；所以等到離開染污的時候，就姑且說它是「新淨」（新得的清淨——其實本來就淨，只是相上的染去掉了才顯出來）。就把這個「新淨」叫作「轉依」——這是在修習位裡頭斷掉障、才證得的。
在這個（修習）位裡頭，其實也能得到菩提；不過這不是這首頌真正要點出的。頌真正要點的，只是「轉唯識性」（把染污的依他起轉成清淨的圓成實，這一層轉變）。這所點出的轉依成果——在二乘到了圓滿位（也就是阿羅漢果）叫「解脫身」（只解脫了煩惱障的身），在大牟尼（也就是佛）那裡就叫「法身」（更圓滿，兩障都解脫了）。
乙、廣前頌
〔總標：十地·十勝行·十重障·十真如〕
〔問〕那兩種轉依（涅槃、菩提）是怎麼證得的呢？〔答〕是在十地當中，修「十勝行」（十種殊勝的修行）、斷「十重障」（十層深重的障）、證「十真如」（真如分十層來證），這兩種轉依就是這麼一步步證得的。
一、十地
所說的「十地」是這樣：一、極喜地——頭一回得到「聖性」（聖者的品類，登地入聖），把『我空、法空』兩種空都證齊全了，又能利益自己也利益別人，所以生起大大的歡喜。
二、離垢地——把清淨的「尸羅」（戒）修得圓滿，遠遠離開了那種會引發細微犯戒的「煩惱垢」（像污垢一樣的煩惱），所以叫離垢。
三、發光地——修成了殊勝的禪定、又修成了「大法總持」（陀羅尼，能總攬住一切教法、記持不忘的能力），能發出無邊的妙慧之光，所以叫發光。
四、焰慧地——安住在最殊勝的「菩提分法」（也就是三十七道品這類助人覺悟的法）裡頭，像火一樣燒掉煩惱這捆柴，智慧的火焰越燒越旺，所以叫焰慧。
五、極難勝地——「真智」（緣真如的智）和「俗智」（緣俗事的智）這兩個，運作的樣子本來互相牴觸；要把這兩個合起來、讓它們配合無間，是極難辦到的，能辦到了所以叫極難勝。
六、現前地——安住在「緣起智」（照見緣起道理的智）裡頭，藉它引發出無分別的、最殊勝的般若，讓這般若現到眼前來，所以叫現前。
七、遠行地——走到了「無相住」（安住於無相觀）裡頭『還要費力』（有功用）的最後邊邊上（再過去就是不費力的無功用了），已經超出、勝過了世間和二乘的道路，所以叫遠行（走得遠了）。
八、不動地——無分別智自自然然、不費力地一直接續下去，不管是「相」（有相的執著）還是「用」（起作用的煩惱），都動搖不了它，所以叫不動。
九、善慧地——修成了微妙的「四無礙解」（義、法、詞、辯四方面都通達無阻的解），能到十方各處善巧地說法，所以叫善慧。
十、法雲地——像一大片「大法智」的雲，裡頭含著種種功德的水（像雲含雨水），能遮覆住那像虛空一樣廣大的麁重（把它擋住、壓伏），又把法身充滿，所以叫法雲。
這樣的十地，它的本身（自性）是把「有為功德」和「無為功德」全都總攝在一起；它對於所修的那些行，當一個殊勝的「依止」（憑靠）、「任持」（托住、撐住），讓功德一步步生出來、長起來——就像大地能托住萬物、長養萬物，所以叫它「地」。
二、十勝行（十波羅蜜多）
所說的「十勝行」，就是十種「波羅蜜多」（到彼岸——從生死此岸渡到涅槃彼岸的修行）。
施有三種：財施、無畏施、法施。戒有三種：律儀戒、攝善法戒、饒益有情戒。
忍有三種：耐怨害忍、安受苦忍、諦察法忍。精進有三種：被甲精進、攝善精進、利樂精進。
靜慮有三種：安住靜慮、引發靜慮、辦事靜慮。般若有三種：生空無分別慧、法空無分別慧、俱空（二空）無分別慧。
方便善巧有二種：迴向方便善巧、拔濟方便善巧。願有二種：求菩提願、利樂他願。
力有二種：思擇力、修習力。智有二種：受用法樂智、成熟有情智。
〔十波羅蜜多之自性〕
這十種各自是拿什麼當本體（自性）的呢？一條一條看：「施」（布施）拿「無貪」、以及由無貪帶起來的身、語、意三業當本體；「戒」拿受學菩薩戒時的那三業當本體；「忍」拿「無瞋、精進、審慧」（不瞋、肯精進、能審察的慧）、以及由它們帶起來的三業當本體；「精進」拿「勤」（勤勉）、以及由它帶起來的三業當本體；「靜慮」（禪定）就單拿「等持」（也就是定，心專一不散）當本體；後面五個（般若、方便、願、力、智）都拿「擇法」（也就是慧，能揀擇分辨法）當本體——因為論主說這五個就是「根本智」和「後得智」（根本智親證真如，後得智隨後分別俗事），都屬慧。
〔願之自性·異說〕 有一說：第八個（也就是願波羅蜜多）是拿『欲（想要的意樂）、勝解（堅定的理解）、信』這三樣當本體——因為「願」本身正是拿這三樣當自性的。
以上講的是它們各自最核心的本體；如果連「眷屬」（隨伴著一起來的功德）也算進去，那麼每一個就都是拿『一切同時並起的功德』當本體了（範圍就放寬了）。
〔十波羅蜜多之相：七最勝〕
這十種長什麼樣子（相）呢？要看它有沒有被「七最勝」（七種最殊勝的條件）所統攝、所收進來——具足了這七樣，才夠資格立為「波羅蜜多」（否則就只是一般的布施等等，算不上「到彼岸」）。
一、安住最勝——必須安住在「菩薩種性」上（要有菩薩的根性底子）；二、依止最勝——必須靠著「大菩提心」（為了成佛度眾生的那個心）；三、意樂最勝——心裡必須悲憫一切眾生；四、事業最勝——必須樣樣利生的事都肯去做；
五、巧便最勝——必須有「無相智」（不取相的智）來統攝（做起來不執著相）；六、迴向最勝——必須把功德迴向給「無上菩提」（不為自己求福，全迴向成佛）；七、清淨最勝——必須不被煩惱、所知這兩種障摻雜進來（純淨不夾雜）。
要是沒被這七樣統攝，那所做的布施等等就不算「到彼岸」（只是平常的善行）。因為這緣故，把『施等十項』拿來跟「波羅蜜多」一對比，每一項都該作「四句分別」（也就是分四種情形來看，拿布施舉例：是布施卻不到彼岸、是到彼岸卻不（只）是布施、又是布施又到彼岸、既非布施也不到彼岸——這四句把兩者重不重疊都框清楚了）。
〔十之數定不增減〕
為什麼剛好是十項、不多也不少呢？因為十地當中要對治十種障、要證十種真如，數目就是十，所以波羅蜜多也配成十，不增不減。
再說，為什麼前六項（從布施到般若）也剛好是六、不增不減呢？有三個理由：一是要除掉六種跟它們相違背的障；二是要一步步地修行諸佛之法；三是要一步步地成熟（成就、化導）眾生——這些在別的論裡有詳細講，這裡就不展開了，知道有這回事即可。
再換個角度看：前三項（布施、持戒、忍辱）屬於「增上生道」（讓來世福報增上的那條路），因為它們能招感來大財富、好身體和好眷屬；後面的精進等三項（精進、靜慮、般若）屬於「決定勝道」（決定能勝出生死的那條路），因為它們能伏住煩惱、成熟眾生、成就佛法。菩薩的道路說來說去就這兩條（增上生、決定勝），前六項剛好分這兩條，所以是六。
再換個角度看：前三項（布施、持戒、忍辱）是用來「饒益眾生」的——布施是給人錢財物資，持戒是不去損害惱亂別人，忍辱是別人惱我我也忍得下、照樣利益他。後面的精進等三項（精進、靜慮、般若）是用來「對治煩惱」的——雖然一下子還沒把煩惱伏住滅掉，可是它能勤勤懇懇地修各種對治煩惱的善加行（前方便的工夫），終究能把諸煩惱永遠伏住、永遠滅掉。（前六項剛好分這兩用——利生、治惑，所以是六。）
再換個角度看：前三項（布施等）讓菩薩「不住涅槃」（不躲到涅槃裡享清淨、肯回頭利生），後三項（精進、靜慮、般若）讓菩薩「不住生死」（不被生死纏住）；兩邊合起來，正好當「無住處涅槃」（生死、涅槃兩邊都不停留的那種涅槃）的資糧（成佛的本錢）——憑這個道理，前六項也是不增不減。
至於後面為什麼剛好是四項（方便、願、力、智）呢？因為它們是來幫前六項、讓前六修得圓滿的，所以也是四、不增不減——配對來看：方便善巧幫前三項（布施戒忍），願幫精進，力幫靜慮，智幫般若，靠這樣的幫襯，前六才修得圓滿。這在它所根據的那部經裡有詳細講，知道有這回事即可。
這十項的先後次序又是怎麼排的呢？兩個道理：一是『前一個引發後一個』（靠前面修出來的引出後面的），二是『後一個又托住、淨化前一個』（後面的回過頭來鞏固、清淨前面的）；再說前面的比較「粗」、後面的比較「細」，所以照著由易到難的次第，就這麼排下來。至於它們的「總名」（波羅蜜多這個總稱）和「別名」（每一項各自的名字）怎麼解釋，別處有講，這裡不重複。
〔十波羅蜜多之修·攝·果〕
這十項要怎麼修呢？有五種修法：一、依止任持修（靠著任持、撐住的力量來修）；二、依止作意修（靠著作意、提起心力來修）；三、依止意樂修（靠著歡喜願樂的心來修）；四、依止方便修（靠著善巧方便來修）；五、依止自在修（在已得自在的狀態裡來修）。靠這五種修法，十種波羅蜜多都能修到圓滿。這五種的細相，在它所根據的那部論等等裡有詳細講。
這十項之間怎麼互相收攝呢？大方向是：十項裡每一項，都能把其餘一切波羅蜜多都收攝進來，因為它們彼此隨順、互相含著。底下再分情形細看——
要是就『靠修前面的、引出後面的』這一面講：那就是『前面收攝後面』（因為後面一定要等前面才生得出來），反過來『後面收攝不了前面』（因為前面用不著等後面）。
要是就『靠修後面的、回頭鞏固清淨前面的』這一面講：那就反過來，『後面收攝前面』（因為後面能鞏固清淨前面），而『前面收攝不了後面』（因為前面並不去鞏固後面）。
要是按『純修、雜修』（單修一項、還是夾雜著一起修）來修，那把這兩種一一對著比，就該作「四句分別」（純非雜、雜非純、亦純亦雜、非純非雜——把各種搭配都框清楚）。
明明實際是十項，可有些地方卻只說「六」（六波羅蜜），這怎麼回事？要曉得：後面四項（方便、願、力、智）其實都被第六項「般若」收攝進去了（所以只說六也通）。那為什麼又要把它攤開成十呢？因為第六（般若）這名只攝得住「無分別智」（親證真如那一面），而後面四項都屬「後得智」（緣俗事那一面）——既然多出後得智這一面，就把它攤開成另外四項，湊成十。
這十項各結什麼果呢？在「有漏」的階段，結四種果（五果裡頭除掉「離繫果」——離繫果是斷障所顯的，有漏位還沒斷，所以沒有）；在「無漏」的階段，也結四種果（五果裡頭除掉「異熟果」——異熟果是有漏業招感的，無漏位沒有有漏業，所以沒有）。可有些地方又說它『五果都齊』，那是另一種說法：要嘛是把有漏、無漏『互相湊著補』（你缺的我這邊有），要嘛是把兩面『合起來算成一套』（合說），這麼算才湊滿五果。
〔十與三學互攝〕
這十項跟「三學」（戒、定、慧）怎麼互相收攝呢？先說「戒學」，它分三種：一、律儀戒——就是好好地遠離那些該離的事（惡的不做）；二、攝善法戒——就是好好地修證那些該修該證的法（善的去做）；三、饒益有情戒——就是好好地利樂一切眾生（饒益眾生）。這菩薩戒，跟二乘有『相同的部分』、也有『不一樣的部分』（菩薩戒比二乘戒更廣），又甚深又廣大，這在別處有講。
再說「定學」，它分四種：一、大乘光明定——它能發出一種智的光明，照亮大乘的「理、教、行、果」（道理、教法、修行、果證），所以叫光明定；二、集福王定——它能自由自在地積集無邊的福，那氣勢就像國王一樣沒誰比得上，所以叫福王定；三、賢守定——它能守護世間和出世間的種種賢善之法，所以叫賢守定；四、健行定——它是佛和菩薩這些「大健有情」（大有力量的修行人）所行的定，所以叫健行定。這四種定各自緣什麼、對治什麼、有什麼能耐、引發什麼、起什麼作用，別處有講。
再說「慧學」，它分三種：一、加行無分別慧（正式親證之前、預備階段的那種趨向無分別的慧）；二、根本無分別慧（正式親證真如的那種慧）；三、後得無分別慧（親證之後再回來分別俗事、卻仍不離無分別根底的那種慧）。這三種慧各自的本體、所依、因緣、所緣、運作的樣子（行相）等等，別處有講。
這三種慧（加行、根本、後得），分「種子」和「現行」兩面，在五位裡頭各有不同。一個位一個位看——
在頭兩位（資糧位、加行位）裡：三種慧的「種子」三樣都有，可「現行」（實際起作用的）只有「加行慧」這一種（還沒見道，根本、後得起不來）。
到了通達位（也就是見道，頭一回親見真如）：「現行」起兩種（根本、後得），「種子」三樣都在（這時候『沒有加行慧的現行』了，因為已經正式見道，用不著加行了）。
到了修習位、七地以前：「種子」和「現行」都三樣齊全（加行、根本、後得都在）。
八地以後：「現行」剩兩種（根本、後得），「種子」三樣都在——為什麼現行剩兩種？因為八地以上是「無功用道」（不費力就任運而行），這跟「加行」（要費力）正相反，所以加行的現行起不來了；一切往前的進趣全用「後得智」，在無漏觀裡頭自自然然地起。
到了究竟位（成佛）：「現行」和「種子」都只剩兩種（根本、後得）——因為「加行」連現行帶種子都已經捨掉了（成佛後再不需要加行）。
〔十與三學之四攝〕
三學收攝十項，又有寬窄不同的算法。先按最嚴的「自性攝」（只算各自本體）來算：戒學只攝得「戒」（十項裡的戒）、定學攝「靜慮」、慧學攝後面五項（般若、方便、願、力、智）。要是把「助伴」（隨伴的功德）也算進去，那三學就彼此都能互相收攝（範圍一寬就你中有我、我中有你了）。
再按「隨用攝」（按作用來算）：戒學攝前三項（布施、持戒、忍辱——因為布施是戒的資糧、戒是戒的本體、忍是戒的眷屬，三樣都圍著戒轉）、定學攝「靜慮」、慧學攝後面五項；至於「精進」，就由三學一起攝（因為精進是普遍策動三學的，戒定慧樣樣都靠它使勁，所以哪一學都有它）。
再按「隨顯攝」（按比較顯著的歸屬來算）：戒學攝前四項（前三項跟剛才一樣，再加上「精進」——因為精進在這裡偏歸戒，它守護著戒）、定學攝「靜慮」、慧學攝後面五項。
〔十之五位·三因位名·隨地增〕
這十項在五位裡頭也都具足，不過在修習位裡相狀最顯著。底下再分有漏、無漏，看「種子」和「現行」在各位的情形——
在頭兩位（資糧位、加行位）：「頓悟菩薩」（一上來直接修大乘、不先走二乘的）他的種子通有漏、無漏兩種，可現行只有有漏（還沒得無漏觀）；「漸悟菩薩」（先走過二乘、後回小向大的）他的種子、現行都通有漏無漏兩種——因為他先前已得了「生空無漏觀」（證我空的那種無漏觀）。
通達位裡：種子通兩種，現行只有無漏（見道了，現行純無漏）。
修習位、七地以前：種子和現行都通有漏、無漏。
八地以後：種子通兩種，現行只有無漏（純無漏任運起了）。
究竟位（成佛）：現行和種子都只剩無漏（有漏全捨盡了）。
這十項，在還沒成佛的「因位」（修因的階段）裡頭，按三大阿僧祇劫又有三個名字——
一叫「遠波羅蜜多」（離成佛還遠）：說的是第一個阿僧祇劫（極漫長的劫數）。那時候布施等等的勢力還很微弱，反倒被煩惱壓住、伏不了煩惱，所以煩惱還會不知不覺地冒出來（現行）。
二叫「近波羅蜜多」（離成佛近些了）：說的是第二個阿僧祇劫。那時候布施等等的勢力漸漸增強，不再被煩惱壓住、反過來能壓住煩惱了，所以煩惱要「故意」（特地起作意）才冒得出來（不再自動冒了）。
三叫「大波羅蜜多」（成佛在望）：說的是第三個阿僧祇劫。那時候布施等等的勢力越發強盛，能徹底壓伏一切煩惱，所以煩惱永遠不再現行了；不過這時候還剩下「所知障」的細微現行和種子、以及「煩惱障」的種子（種子層的還沒斷盡），所以還沒到究竟（還沒成佛）。
這十項可以分判的義理、類別多得數不清，怕文字太囉嗦惹人厭，所以只簡單點個大綱。十波羅蜜在十地裡頭其實每一地都在修（樣樣都修），不過按『哪一項比較突出』（相增），每一地各偏重修一項（比方初地偏重修布施、二地偏重修持戒，這樣排下去）。十地的修行雖然有無數法門，可全都收攝在這「十到彼岸」裡頭，跑不出這十項去。
〔Verses commented〕Verse 29 · the ten grounds and ten perfections
〔Verse expounded〕
Without attainment, inconceivable — this is the supramundane cognition; because it discards the two coarse-and-heavies, it then witnesses and attains the transformation of the basis. (v29)
A. Brief gloss of the verse
The author says: the bodhisattva, having risen up from the earlier stage of "the path of seeing" (that is, the stage of penetrating comprehension, the first direct sight of suchness), in order to sever the obstructions that are still left over and to witness and attain the "transformation of the basis" (the turning-about of the basis — turning the underlying basis from defiled to pure), then cultivates again and again the "non-discriminating cognition" (that cognition which raises no discrimination and directly witnesses suchness face to face).
This non-discriminating cognition leaves far behind both "the grasped" (the object that is taken as an object) and "the grasper" (the mind that does the taking), these two ends; and so it is said to be "without attainment," and also said to be "inconceivable." There is another reading: because it is apart from all "conceptual elaboration" (apart from clinging to concepts and verbal talk), it is called "without attainment"; and because its marvelous functioning is hard to fathom, it is called "inconceivable."
This is the supramundane non-discriminating cognition — because it can sever the mundane, it is named "supramundane." The "latent tendencies" of "the grasped and the grasper" (the defiled seeds lying dormant down below) are precisely the root of the mundane; only this cognition can sever them, and so it alone deserves the name "supra-[mundane]."
There is another reading: the name "supramundane" is set up on two senses — first, that its substance is uncontaminated (free of defilement); second, that it can witness suchness face to face. This cognition has exactly both senses complete, and so it alone is named "supramundane," while the other cognitions are not so (the other cognitions do not have both senses). What is meant here is precisely the non-discriminating cognition within the ten stages.
Because one cultivates this cognition again and again, one is able to "discard the two coarse-and-heavies." The seeds of the two obstructions — the afflictive obstruction and the cognitive obstruction — are given a name, "coarse-and-heavy" (that base quality of being weighty, clumsy, and good for nothing). Why are they named coarse-and-heavy? Because their character is "unserviceable" (it cannot bear any load, cannot be put to use), the very opposite of "the fine" and of "[the calm of] pliancy" (that buoyant ease in which body and mind are tractable and well-tuned). Cultivating the cognition makes this coarse-and-heavy forever extinguished, and so it is said to be "discarded."
Since this cognition is able to discard those two coarse-and-heavies, it then is able to witness and attain the vast "transformation of the basis."
First, the word "basis" in "transformation of the basis." "Basis" means "that-on-which-[things]-rest" (the underlying ground that is leaned upon), and it refers to the "other-dependent (nature)" (that layer of dharmas that arise in dependence on the assembly of conditions). Why? Because both the defiled dharmas and the pure dharmas lean on it as their ground. Here the "defiled" refers to the false "wholly-imagined-grasped (nature)" (that layer in which one adds discrimination upon the other-dependent and grasps it as really existent); the "pure" refers to the true "perfectly-accomplished nature" (that layer of suchness disclosed upon the other-dependent).
Next, the word "transformation." "Transformation" has two faces: one is "discarding-by-transformation" (transforming-away, casting off), and one is "attaining-by-transformation" (transforming-out, obtaining).
Because one cultivates the non-discriminating cognition again and again, one severs the coarse-and-heavy of the two obstructions within the "root consciousness" (that is, the eighth, the ālaya-consciousness, the fundamental consciousness that stores all the seeds); and so one is able to "discard-by-transformation" — to cast off that layer of wholly-imagined-grasped upon the other-dependent; and able to "attain-by-transformation" — to disclose that layer of perfectly-accomplished nature within the other-dependent.
By transforming-away the afflictive obstruction, one attains the great nirvāṇa; by transforming-away the cognitive obstruction, one witnesses the unsurpassed awakening (that is, bodhi, the perfect and complete awakening).
The very reason the root treatise sets out to establish this doctrine of "consciousness-only" is, in its intent, to let sentient beings witness and attain just such "fruit of the two transformations of the basis" (that is, the two fruits of transformation, nirvāṇa and bodhi).
There is another reading: this word "basis" refers to the suchness of consciousness-only — because both birth-and-death and nirvāṇa lean on it as their ground.
The foolish ordinary being, with views upside-down, is deluded about this suchness (does not recognize it), and so from beginningless time has undergone the suffering of birth-and-death; the noble one, with views not upside-down, awakens to this suchness, and thereupon attains the utter ease of nirvāṇa.
Because one cultivates the non-discriminating cognition again and again, severing the coarse-and-heavy of the two obstructions within the root consciousness, one is able to "extinguish-by-transformation" — to extinguish the birth-and-death that rests upon suchness; and able to "witness-by-transformation" — to witness the nirvāṇa that rests upon suchness. This (extinguishing-by-transformation the birth-and-death, witnessing-by-transformation the nirvāṇa) is just what suchness looks like once it has left the defilements behind.
Suchness, though its substance is pure from the very start, is, on the side of its "marks" (its manifest appearances), stained with defilement; and so, when it leaves the defilement behind, one provisionally says it is "newly pure" (newly attained purity — in truth it was always pure, and only when the stain on the marks is removed does the purity show forth). This "new purity" is precisely what is called the "transformation of the basis" — and it is witnessed only within the stage of cultivation, after the obstructions are severed.
Within this stage of cultivation one does, in fact, also attain bodhi; but this is not what this verse is truly pointing out. What the verse truly points out is only "the transformation of the nature of consciousness-only" (turning the defiled other-dependent into the pure perfectly-accomplished — just this layer of turning-about). The fruit of the transformation of the basis here pointed out is named, when the two vehicles reach their stage of fullness (that is, the arhat fruit), the "liberation-body" (a body liberated from the afflictive obstruction alone); and in the Great Sage (that is, the Buddha) it is named the "dharma-body" (more complete, liberated from both obstructions).
B. Broad treatment of the preceding verse
〔General statement: the ten stages · the ten excellent practices · the ten weighty obstructions · the ten suchnesses〕
〔Q〕 How, then, are those two transformations of the basis (nirvāṇa and bodhi) witnessed and attained? 〔A〕 It is within the ten stages that one cultivates the "ten excellent practices" (ten kinds of supreme cultivation), severs the "ten weighty obstructions" (ten layers of deep, heavy obstruction), and witnesses the "ten suchnesses" (suchness witnessed in ten layers); and so, step by step, these two transformations of the basis are witnessed and attained.
1. The ten stages
The "ten stages" spoken of are these: first, the Stage of Utmost Joy — for at the outset one obtains the "noble nature" (the kind of the noble ones, mounting into the stages and entering sainthood), fully witnesses both kinds of emptiness, "the emptiness of self and the emptiness of dharmas," and can benefit both oneself and others, and so gives rise to great and abounding joy.
Second, the Stage Free of Defilement — for one has perfected pure "śīla" (discipline), and has left far behind that "affliction-grime" (afflictions that stain like grime) which can give rise to subtle breaches of the precepts; and so it is named "free of defilement."
Third, the Stage that Sends Forth Light — for one has perfected excellent meditative concentration, and perfected the "great-dharma all-retention" (dhāraṇī, the capacity to hold together and retain unforgotten the whole of the teachings), and can send forth the boundless light of marvelous wisdom; and so it is named "sending forth light."
Fourth, the Stage of Blazing Wisdom — for one abides in the most excellent "factors of awakening" (that is, the thirty-seven aids to awakening and the like, the dharmas that help one to awaken), and, like a fire, burns up the afflictions as so much firewood, the flame of wisdom blazing ever higher; and so it is named "blazing wisdom."
Fifth, the Stage Extremely Hard to Conquer — for the "true cognition" (the cognition that takes suchness as its object) and the "conventional cognition" (the cognition that takes conventional matters as its object), these two, in the way they operate, are by nature at odds; and to bring these two together, making them accord without a seam, is extremely hard to bring off — and bringing it off, it is named "extremely hard to conquer."
Sixth, the Stage of Manifestation — for one abides in the "cognition of dependent arising" (the cognition that sees through the principle of dependent arising), and by it draws forth the non-discriminating, most excellent prajñā (wisdom), causing this prajñā to come forth before one's eyes; and so it is named "manifestation."
Seventh, the Far-Reaching Stage — for one reaches, within the "abode of the markless" (abiding in the contemplation of the markless), the very last edge of "still-requiring-effort" (where there is yet exertion — and past it lies the effortless, the without-effort); one has already gone beyond and surpassed the path of the mundane and of the two vehicles; and so it is named "far-reaching" (one has gone far indeed).
Eighth, the Immovable Stage — for the non-discriminating cognition continues on of itself, spontaneously, without effort, and neither "marks" (the clinging to marks) nor "function" (afflictions at work) can shake it; and so it is named "immovable."
Ninth, the Stage of Good Wisdom — for one has perfected the marvelous "four unobstructed understandings" (understanding clear and unimpeded in the four respects of meaning, dharma, expression, and eloquence), and can go everywhere through the ten directions and skillfully expound the dharma; and so it is named "good wisdom."
Tenth, the Stage of the Dharma-Cloud — like one great cloud of "great-dharma cognition," within which is held the water of every sort of virtue (as a cloud holds rain-water), it can cover over the coarse-and-heavy that is as vast as the void (screening it off, suppressing it), and fills the dharma-body full; and so it is named "dharma-cloud."
These ten stages — their very own [substance] (own-nature) is the total subsuming-together of both the "conditioned virtues" and the "unconditioned virtues"; and toward the practices that are cultivated, they serve as an excellent "basis" (a thing to be leaned on) and "support" (a thing that holds up, that props), causing the virtues to be born one by one and to grow up — just as the great earth can hold up the myriad things and nourish them; and so they are named "stages" [grounds].
2. The ten excellent practices (the ten perfections)
The "ten excellent practices" spoken of are the ten "perfections" (pāramitā — [a going] to the other shore, the cultivation that ferries one across from this shore of birth-and-death to the other shore of nirvāṇa).
Giving is of three kinds: the giving of goods, the giving of fearlessness, the giving of the dharma. Discipline is of three kinds: the discipline of restraint, the discipline of gathering wholesome dharmas, the discipline of benefiting sentient beings.
Patience is of three kinds: the patience that endures enmity and harm, the patience that calmly bears suffering, the patience that examines dharmas with care. Effort is of three kinds: the effort of donning armor, the effort of gathering the wholesome, the effort of benefiting and gladdening [beings].
Meditative concentration is of three kinds: the concentration of abiding, the concentration that draws forth, the concentration that accomplishes affairs. Prajñā is of three kinds: the non-discriminating wisdom of the emptiness of beings, the non-discriminating wisdom of the emptiness of dharmas, the non-discriminating wisdom of both emptinesses (the two emptinesses).
Skillful means is of two kinds: the skillful means of dedication, the skillful means of rescuing. Vow is of two kinds: the vow that seeks awakening, the vow to benefit and gladden others.
Power is of two kinds: the power of reflective discernment, the power of cultivation. Cognition is of two kinds: the cognition that enjoys the joy of dharma, the cognition that ripens sentient beings.
〔The own-nature of the ten perfections〕
What does each of these ten take for its substance (its own-nature)? Going through them one by one: "giving" takes for its substance "non-greed," together with the three karmas of body, speech, and mind that non-greed gives rise to; "discipline" takes for its substance those three karmas at the time of receiving and learning the bodhisattva precepts; "patience" takes for its substance "non-hatred, effort, examining wisdom" (the non-hating, the willingness to make effort, the wisdom able to examine), together with the three karmas they give rise to; "effort" takes for its substance "diligence," together with the three karmas it gives rise to; "meditative concentration" takes simply "one-pointedness" (that is, concentration, the mind held single and not scattered) for its substance; and the latter five (prajñā, skillful means, vow, power, cognition) all take "the discernment of dharmas" (that is, wisdom, which can pick out and tell apart the dharmas) for their substance — because the author says these five just are the "fundamental cognition" and the "subsequently-attained cognition" (the fundamental cognition that witnesses suchness face to face, the subsequently-attained cognition that afterward discriminates conventional matters), both belonging to wisdom.
〔The own-nature of vow · a divergent account〕 One view holds: the eighth (that is, the perfection of vow) takes for its substance these three — "aspiration" (the wish that wants something), "resolve" (the firm, settled understanding), and "faith" — because "vow" itself takes precisely these three for its own-nature.
What has been spoken of above is each one's most central, core substance; but if one counts in the "retinue" too (the virtues that accompany it and arise along with it), then each single one takes "all the virtues that operate together with it at the same time" for its substance (and so the scope is widened).
〔The marks of the ten perfections: the seven supremacies〕
What do these ten look like (their marks)? It hangs on whether they are gathered up and embraced by the "seven supremacies" (seven most excellent conditions) — only when these seven are complete is something fit to be set up as a "perfection" (otherwise it is just ordinary giving and the rest, and does not count as [a going] "to the other shore").
First, the supremacy of abiding — one must abide upon the "bodhisattva lineage" (one must have the underlying disposition, the makings, of a bodhisattva); second, the supremacy of basis — one must lean on the "great mind of awakening" (that mind set on becoming a buddha and ferrying beings across); third, the supremacy of resolve — in one's heart one must have compassion for all sentient beings; fourth, the supremacy of undertaking — one must be willing to go and do every sort of work that benefits beings;
fifth, the supremacy of skillful means — one must have "the markless cognition" (the cognition that grasps no marks) to embrace it (so that in the doing one clings to no mark); sixth, the supremacy of dedication — one must dedicate the virtue to "the unsurpassed awakening" (seeking no merit for oneself, but turning it all over toward becoming a buddha); seventh, the supremacy of purity — one must not let it be interspersed with the two obstructions, the afflictive and the cognitive (pure, unmixed).
If it is not embraced by these seven, then the giving and the rest that one performs do not count as [a going] "to the other shore" (it is just an ordinary good deed). For this reason, taking "giving and the ten items" and matching them against "the perfections," each item should be set out by a "fourfold distinction" (that is, looking at it under four cases — taking giving as the example: it may be giving that is not [a going] to the other shore; it may be [a going] to the other shore that is not (only) giving; it may be both giving and [a going] to the other shore; and it may be neither giving nor [a going] to the other shore — these four cases frame off cleanly just where the two do and do not overlap).
〔The fixedness of the number of the ten, neither increasing nor decreasing〕
Why are there exactly ten items, neither more nor fewer? Because within the ten stages one must counteract ten kinds of obstruction and must witness ten kinds of suchness; the number is just ten, and so the perfections too are matched to ten, neither increasing nor decreasing.
Further, why are the former six items (from giving through prajñā) likewise exactly six, neither increasing nor decreasing? There are three reasons: first, to remove six kinds of obstruction that run counter to them; second, to cultivate the dharmas of all the buddhas step by step; third, to ripen (to bring to maturity and guide) sentient beings step by step — these are set out in detail in another treatise, and need not be unfolded here; it is enough to know that the matter stands so.
Again, from another angle: the former three items (giving, discipline, patience) belong to the "path of higher rebirth" (the path that makes the merit of future lives grow higher), because they can call forth great wealth, a fine body, and a good retinue; and the latter three, effort and so on (effort, meditative concentration, prajñā), belong to the "path of definite excellence" (the path that definitely wins out over birth-and-death), because they can subdue the afflictions, ripen sentient beings, and accomplish the dharmas of the buddhas. The bodhisattva's path, in sum, comes to just these two (higher rebirth, definite excellence), and the former six split exactly into these two, and so they are six.
Again, from another angle: the former three items (giving, discipline, patience) are for "benefiting sentient beings" — giving is giving people goods and resources, discipline is not harming or troubling others, patience is bearing it when others trouble me and benefiting them all the same. The latter three, effort and so on (effort, meditative concentration, prajñā), are for "counteracting the afflictions" — though they do not subdue and extinguish the afflictions all at once, yet they can earnestly and diligently cultivate the various wholesome "preparatory practices" (the preliminary work) that counteract the afflictions, and in the end can forever subdue and forever extinguish all the afflictions. (The former six split exactly into these two uses — benefiting beings, curing the afflictions — and so they are six.)
Again, from another angle: the former three items (giving and the rest) keep the bodhisattva from "abiding in nirvāṇa" (from hiding away in nirvāṇa to enjoy quiet, willing instead to turn back and benefit beings); and the latter three (effort, meditative concentration, prajñā) keep the bodhisattva from "abiding in birth-and-death" (from being bound fast by birth-and-death). The two sides together serve exactly as the "provisions" (the capital for becoming a buddha) of the "nirvāṇa of no fixed abode" (that nirvāṇa which stops at neither side, neither birth-and-death nor nirvāṇa) — and on this account too the former six are neither increasing nor decreasing.
As for why the latter [items] are exactly four (skillful means, vow, power, cognition), it is because they come to assist the former six and bring the former six's cultivation to fullness, and so they too are four, neither increasing nor decreasing — pairing them off: skillful means assists the former three (giving, discipline, patience), vow assists effort, power assists meditative concentration, cognition assists prajñā; by such assisting the former six are brought to a full cultivation. This is set out in detail in the scripture it is grounded on, and it is enough to know that the matter stands so.
In what order are these ten arranged? Two reasons: first, "the earlier ones draw forth the later ones" (what one cultivates earlier draws out what comes later); second, "the later ones in turn hold up and purify the earlier ones" (the later ones turn back to firm up and cleanse the earlier ones); and further, the earlier ones are comparatively "coarse" and the later ones comparatively "fine," and so, following the order from easy to hard, they fall out just this way. As for how their "general name" (this overarching title "perfection") and their "particular names" (the name of each single item) are explained, that is told elsewhere and is not repeated here.
〔The cultivation · subsumption · fruit of the ten perfections〕
How are these ten cultivated? There are five modes of cultivation: first, cultivation in dependence on holding-and-supporting (cultivating by the force that holds up, that props); second, cultivation in dependence on attention (cultivating by attending, by rousing the mind's strength); third, cultivation in dependence on resolve (cultivating with a glad and willing heart); fourth, cultivation in dependence on skillful means (cultivating by skillful means); fifth, cultivation in dependence on mastery (cultivating from within the state where mastery is already attained). By these five modes of cultivation, all ten perfections can be cultivated to fullness. The detailed marks of these five are set out in the treatise it is grounded on, and the like.
How do these ten mutually subsume one another? The broad direction is: of the ten, each single one can subsume all the rest of the perfections within it, because they accord with one another and contain one another. Below this is looked at case by case —
If one speaks from the side of "cultivating the earlier and drawing forth the later": then it is "the earlier subsumes the later" (because the later definitely must wait for the earlier in order to be born), and conversely "the later cannot subsume the earlier" (because the earlier need not wait for the later).
If one speaks from the side of "cultivating the later and turning back to firm up and purify the earlier": then it is the reverse — "the later subsumes the earlier" (because the later can firm up and purify the earlier), while "the earlier cannot subsume the later" (because the earlier does not go and firm up the later).
If one cultivates by "pure or mixed" (cultivating one item alone, or several mixed together), then matching these two against each other one by one, one should set out a "fourfold distinction" (pure-not-mixed, mixed-not-pure, both-pure-and-mixed, neither-pure-nor-mixed — framing off cleanly all the combinations).
In fact there are really ten items, yet in some places only "six" are spoken of (the six perfections) — how is this? One should know: the latter four items (skillful means, vow, power, cognition) are really all subsumed under the sixth, "prajñā" (and so speaking of just six also holds). Then why open it out into ten again? Because the sixth (prajñā), as a name, can hold only "the non-discriminating cognition" (the side that witnesses suchness face to face), while the latter four all belong to "the subsequently-attained cognition" (the side that takes conventional matters as object) — and since this further side, the subsequently-attained cognition, juts out, one opens it out into another four items, making ten.
What fruit does each of these ten bear? In the "contaminated" phase, they bear four kinds of fruit (of the five fruits, leaving out the "fruit of separation [from bondage]" — for the fruit of separation is what is disclosed by severing the obstructions, and in the contaminated phase one has not yet severed, so there is none). In the "uncontaminated" phase, they too bear four kinds of fruit (of the five fruits, leaving out the "fruit of maturation" — for the fruit of maturation is called forth by contaminated karma, and in the uncontaminated phase there is no contaminated karma, so there is none). Yet some places say that they "have all five fruits complete" — that is another account: either it is reckoning the contaminated and uncontaminated as "mutually making up [each other's lack]" (what you lack, I have on my side), or it is "counting the two sides together as one set" (a combined statement); only so does the reckoning come out to a full five fruits.
〔The mutual subsumption of the ten and the three trainings〕
How do these ten and the "three trainings" (discipline, concentration, wisdom) mutually subsume one another? First, the "training in discipline," which falls into three kinds: first, the discipline of restraint — that is, duly leaving far behind the things that ought to be left (not doing the unwholesome); second, the discipline of gathering wholesome dharmas — that is, duly cultivating and witnessing the dharmas that ought to be cultivated and witnessed (doing the wholesome); third, the discipline of benefiting sentient beings — that is, duly benefiting and gladdening all sentient beings (benefiting beings). This bodhisattva discipline has "a part shared" with the two vehicles, and also "a part not shared" (the bodhisattva discipline being broader than the two-vehicle discipline); both very deep and very vast, as is told elsewhere.
Next, the "training in concentration," which falls into four kinds: first, the Mahāyāna-radiance concentration — for it can send forth a radiance of cognition that lights up the "principle, teaching, practice, and fruit" of the Mahāyāna (its doctrine, its teaching, its cultivation, its witnessed fruit), and so it is named the radiance concentration; second, the merit-gathering king concentration — for it can freely and at will gather merit without bound, with a momentum like a king's, beyond all peer, and so it is named the merit-king concentration; third, the worthy-guarding concentration — for it can guard the worthy and wholesome dharmas, both mundane and supramundane, and so it is named the worthy-guarding concentration; fourth, the heroic-striding concentration — for it is the concentration practiced by the buddhas and bodhisattvas, those "greatly mighty beings" (those of great strength in cultivation), and so it is named the heroic-striding concentration. What these four concentrations take as object, what they counteract, what they are capable of, what they draw forth, and what work they do — that is told elsewhere.
Next, the "training in wisdom," which falls into three kinds: first, the preparatory non-discriminating wisdom (that wisdom of the preliminary phase, before the formal face-to-face witnessing, which inclines toward the non-discriminating); second, the fundamental non-discriminating wisdom (that wisdom which witnesses suchness face to face in the formal sense); third, the subsequently-attained non-discriminating wisdom (that wisdom which, after the face-to-face witnessing, comes back to discriminate conventional matters, yet still does not leave the non-discriminating root). The own-nature, basis, causes-and-conditions, object, mode of operation (mark of operation), and the rest, of each of these three wisdoms — that is told elsewhere.
These three wisdoms (preparatory, fundamental, subsequently-attained), split into the two sides of "seeds" and "present-activity," stand differently across the five stages. Going stage by stage —
In the first two stages (the stage of equipment and the stage of intensified effort): the "seeds" of the three wisdoms are all there, all three; but the "present-activity" (what actually operates) is only "the preparatory wisdom," this one alone (the path of seeing not yet reached, the fundamental and the subsequently-attained cannot arise).
At the stage of penetrating comprehension (that is, the path of seeing, the first face-to-face sight of suchness): the "present-activity" arises in two kinds (fundamental, subsequently-attained), the "seeds" all present, all three (at this point there is "no present-activity of the preparatory wisdom," because, the path of seeing now formally reached, one has no need of the preparatory).
At the stage of cultivation, prior to the seventh stage: both "seeds" and "present-activity" are complete in all three (preparatory, fundamental, subsequently-attained, all present).
From the eighth stage on: the "present-activity" is left with two kinds (fundamental, subsequently-attained), the "seeds" all present, all three — why is the present-activity left with two? Because from the eighth stage up it is "the effortless path" (one proceeds spontaneously, without effort), and this is the very opposite of "the preparatory" (which requires effort), so the present-activity of the preparatory can no longer arise; all forward advance uses "the subsequently-attained cognition" entirely, arising of itself, spontaneously, within the uncontaminated contemplation.
At the ultimate stage (becoming a buddha): both "present-activity" and "seeds" are left with only two (fundamental, subsequently-attained) — because "the preparatory," present-activity and seeds alike, has already been discarded (after becoming a buddha, the preparatory is no longer needed).
〔The fourfold subsumption of the ten and the three trainings〕
When the three trainings subsume the ten items, there are reckonings of differing breadth and narrowness. First, by the strictest "subsumption-by-own-nature" (counting only each one's own substance): the training in discipline subsumes only "discipline" (the discipline among the ten items), the training in concentration subsumes "meditative concentration," the training in wisdom subsumes the latter five items (prajñā, skillful means, vow, power, cognition). But if one counts in the "helper-companions" (the virtues that accompany them) as well, then the three trainings can each mutually subsume one another (the scope being widened, there is you in me and me in you).
Next, by "subsumption-according-to-use" (reckoning by function): the training in discipline subsumes the former three items (giving, discipline, patience — because giving is discipline's "provision," discipline is discipline's own "substance," and patience is discipline's "retinue," all three turning about discipline), the training in concentration subsumes "meditative concentration," the training in wisdom subsumes the latter five items; as for "effort," it is subsumed by all three trainings together (because effort is what universally spurs on the three trainings; discipline, concentration, and wisdom all rely on it to put forth strength, and so it is found in every one of them).
Next, by "subsumption-according-to-the-conspicuous" (reckoning by the more conspicuous belonging): the training in discipline subsumes the former four items (the former three as just above, plus "effort" — because effort, here, leans toward discipline, guarding the discipline), the training in concentration subsumes "meditative concentration," the training in wisdom subsumes the latter five items.
〔The five stages of the ten · the three names of the causal stage · waxing with each stage〕
These ten items are also complete in all five stages, though within the stage of cultivation their marks are most conspicuous. Below this is split into contaminated and uncontaminated, looking at how "seeds" and "present-activity" stand in each stage —
In the first two stages (the stage of equipment and the stage of intensified effort): the "abruptly-awakened bodhisattva" (one who from the outset cultivates the Mahāyāna directly, not first walking the two-vehicle road) — his seeds run through both kinds, contaminated and uncontaminated, but his present-activity is contaminated only (the uncontaminated contemplation not yet attained); the "gradually-awakened bodhisattva" (one who first walked through the two vehicles and afterward turned from the lesser toward the great) — his seeds and his present-activity both run through both kinds, contaminated and uncontaminated, because he had earlier already attained "the uncontaminated contemplation of the emptiness of beings" (the uncontaminated contemplation that witnesses the emptiness of self).
At the stage of penetrating comprehension: the seeds run through both kinds, the present-activity is uncontaminated only (the path of seeing reached, the present-activity is purely uncontaminated).
At the stage of cultivation, prior to the seventh stage: seeds and present-activity both run through both contaminated and uncontaminated.
From the eighth stage on: the seeds run through both kinds, the present-activity is uncontaminated only (the purely uncontaminated now arising spontaneously).
At the ultimate stage (becoming a buddha): present-activity and seeds are both left with the uncontaminated alone (the contaminated all discarded to exhaustion).
These ten items, within the "causal stage" (the phase of cultivating the cause, before becoming a buddha), have, across the three great incalculable eons, three further names —
The first is called the "far perfections" (still far from becoming a buddha): this is the first incalculable eon (a span of eons beyond all measure). At that time the force of giving and the rest is still faint, and is on the contrary subdued by the afflictions, unable to subdue the afflictions, and so the afflictions still come forth (into present-activity) without one's even noticing.
The second is called the "near perfections" (drawn nearer to becoming a buddha): this is the second incalculable eon. At that time the force of giving and the rest grows little by little stronger, and is no longer subdued by the afflictions but on the contrary can subdue them, and so the afflictions come forth only when one "deliberately" (specially rousing an act of attention) [lets them] — they no longer come forth of themselves.
The third is called the "great perfections" (becoming a buddha now in sight): this is the third incalculable eon. At that time the force of giving and the rest grows mightier still, and can thoroughly subdue all the afflictions, and so the afflictions forever cease to come forth into present-activity; yet at this point there still remain the subtle present-activity and seeds of the "cognitive obstruction," and the seeds of the "afflictive obstruction" (those at the seed-level not yet severed to exhaustion), and so it is not yet ultimate (one has not yet become a buddha).
The meanings and classes into which these ten can be divided are boundless beyond reckoning; for fear the words grow tedious and weary the reader, only the main outline is pointed out here. The ten perfections are, in truth, cultivated on every one of the ten stages (all are cultivated everywhere); only, according to "which one stands out" (which is the conspicuous-and-increasing), each stage gives chief weight to cultivating one of them (the first stage giving chief weight to giving, the second stage to discipline, and so on down the line). Though the cultivation of the ten stages has countless gates, all of it is subsumed within these "ten [goings] to the other shore," and runs out of these ten not at all.
〔所釋之頌〕第二十九頌·十地十勝行
通達位既已入初地，這一節講修習位。但「修習」二字要先拆開：所歷的位是什麼（十地），所修的行是什麼（十勝行）。至於各地所斷的十重障、所證的十真如，別為次章。
本論這一節廣辯的十地、十勝行、十重障、十真如，經論早有所本。十地的名目——歡喜、離垢、發光、焰慧、難勝、現前、遠行、不動、善慧、法雲——出自《華嚴經·十地品》，那裡說這菩薩十地是「三世諸佛已說、當說、今說」，正是本論十地名目的經本。十地各斷之障，本於《解深密經·地波羅蜜多品》——那裡以「二十二種愚癡、十一種麁重」配十地及如來地，逐地各立二愚及彼麁重（從初地的執著我法、惡趣雜染，到佛地的極微細著、極微細礙），即本論『某地說斷二愚及彼麁重』的經本。論本一邊：十地「對治十種無明所治障」、以「十相所知法界」配十地（遍行、最勝、勝流乃至業自在依），出自《攝大乘論·彼修差別分》，即本論十真如名目次第的論本；那裡又說這十種無明『於二乘非染污、於菩薩是染污』，即本論『十無明唯依十地修所斷說』之本。至於十勝行即「十波羅蜜多」——於六波羅蜜多上開出方便、願、力、智為十——則出自《瑜伽師地論·菩薩地》。本論這一節所釋，經根即在《華嚴·十地品》《解深密·地波羅蜜多品》，論本即在《攝大乘論·彼修差別分》《瑜伽師地論·菩薩地》——下面順著頌文講開。
甲、略釋頌文——「無得不思議」這首偈在說什麼
菩薩從前一位的「見道」起身之後，為了斷掉尚餘的障、為了證得「轉依」（就是所依的根本轉變），便反覆地修習「無分別智」。所謂轉依，字面是『所依之翻轉』——把心識的根本依止從染轉成淨。
這個無分別智，遠離了『所取（被認的境）』和『能取（能認的心）』，所以說它「無得」、說它「不思議」。也有另一種講法：因為它離了一切戲論，所以叫「無得」；因為它的妙用難以測度，所以叫「不思議」。兩說都通。
它是「出世間」的無分別智。為什麼叫出世間？因為它能斷世間。所取、能取的「隨眠」（潛伏在底下的種子），正是世間的根本；唯有這個智能把它斷掉，所以它獨得「出世」這個名。還有一種講法：「出世」這名是依兩重意思立的——一是它的體是無漏，二是它能證真如；這個智剛好兼具這兩義，別的智不具，所以唯它獨稱「出世」。這指的就是十地當中的無分別智。
由於反覆地修這個智，所以能「捨二麁重」。煩惱障、所知障的種子，立了個名叫「麁重」——因為它的體性『無堪任（使不上力、擔當不起）』，跟「細」、跟「輕安」相違；把這麁重永遠滅掉，就叫「捨」。
能捨掉那二麁重，於是便能證得廣大的「轉依」。這裡要把「依」「轉」兩個字拆開講。「依」指「所依」，也就是「依他起性」——因為一切染法、淨法都拿它當所依。所謂染，指的是虛妄的「遍計所執性」；所謂淨，指的是真實的「圓成實性」。「轉」則有兩面：一面是「轉捨」，一面是「轉得」。由於反覆修無分別智，斷掉了根本識（阿賴耶識）裡的二障麁重，所以能「轉捨」依他起上頭的遍計所執，也能「轉得」依他起當中的圓成實性。
順著這個道理看二轉依果：轉了煩惱障，就得「大涅槃」；轉了所知障，就證『無上覺（菩提）』。本論之所以成立唯識，用意正是要讓有情證得這樣的「二轉依果」——涅槃與菩提。
「轉依」還有另一種講法：「依」就是『唯識的真如』，因為生死和涅槃都拿它當所依。凡夫顛倒、迷了這真如，所以無始以來受生死苦；聖者離了顛倒、悟了這真如，便得涅槃的畢竟安樂。依這個講法：由反覆修無分別智、斷本識裡的二障麁重，所以能「轉滅」那依真如而起的生死，也能「轉證」那依真如的涅槃——這就是『真如離開雜染』的那一面。要知道，真如的體性本來是淨的，只是在「相」上現出雜染；所以等到離染的時候，姑且說它是「新淨」，而這個新淨就叫做「轉依」，是在修習位裡斷障而證得的。
末了補一句界限：雖然在這修習位裡也能得菩提，但那不是這首頌要顯的意思；頌的本意只在顯「轉唯識性」（轉掉染的依他、得到淨的圓成）。而這所顯的轉依果，在二乘的滿位叫「解脫身」，在大牟尼（佛）那裡就叫「法身」。
乙、廣前頌——把這首偈展開來講
〔總標〕怎麼證得二種轉依？——十地修十勝行、斷十重障、證十真如
先設個問：到底怎麼證得這兩種轉依（涅槃、菩提）？回答是：就在「十地」當中，修「十勝行」、斷「十重障」、證「十真如」，兩種轉依就是這樣證得的。下面便一項一項地講。
一、十地——菩薩登地後的十層階位
先說十地。
第一、極喜地。 初次獲得「聖性」，圓滿地證得『我空、法空』二空，既能利益自己也能利益他人，因此生起大歡喜。
第二、離垢地。 具足了清淨的尸羅（戒），遠離了那些連「微細毀犯」都會引發的煩惱垢。
第三、發光地。 成就了殊勝的禪定和『大法總持（陀羅尼）』，能發出無邊的妙慧之光。
第四、焰慧地。 安住在最殊勝的「菩提分法」上，燒掉煩惱的薪柴，慧的火焰越燒越旺。
第五、極難勝地。 真智與俗智這兩種智，它們的「行相」本來互相違背；能把這兩個合起來、令它們相應，極為難能，所以叫極難勝。
第六、現前地。 安住在「緣起智」上，引發出無分別的最勝般若，讓它現前。
第七、遠行地。 走到了「無相住」當中『還帶功用』的最後邊際，超出、越過了世間和二乘的道。
第八、不動地。 無分別智已經能『任運（自然而然）』相續，連「相」的煩惱、「用」的煩惱都動搖不了它。
第九、善慧地。 成就了微妙的「四無礙解」，能遍滿十方、善巧說法。
第十、法雲地。 大法智的雲含著眾德之水，能遮蔽那像虛空一樣廣大的麁重，充滿法身。
這樣的十地，總攝了有為、無為的一切功德作為它的自性；它對於所修的行，是個殊勝的依止、任持，能令功德生長，所以叫做「地」。
二、十勝行——也就是十波羅蜜多
所謂「十勝行」，就是十種「波羅蜜多」（意思是「到彼岸」）。先列它們各自的開合：
施有三種：財施、無畏施、法施。戒有三種：律儀戒、攝善法戒、饒益有情戒。忍有三種：耐怨害忍、安受苦忍、諦察法忍。精進有三種：被甲精進、攝善精進、利樂精進。靜慮有三種：安住靜慮、引發靜慮、辦事靜慮。般若有三種：生空無分別慧、法空無分別慧、俱空（二空）無分別慧。方便善巧有兩種：迴向方便善巧、拔濟方便善巧。願有兩種：求菩提願、利樂他願。力有兩種：思擇力、修習力。智有兩種：受用法樂智、成熟有情智。
十波羅蜜多各以什麼為「自性」
接著辨這十個各以什麼為體性。施以「無貪」以及它所引起的身語意三業為性；戒以『受學菩薩戒時的三業』為性；忍以「無瞋、精進、審慧」以及它們所起的三業為性；精進以「勤」以及它所起的三業為性；靜慮只以「等持（定）」為性；後面五個（般若、方便、願、力、智）都以『擇法（慧）』為性——因為這五個說起來都是『根本智、後得智』所攝。
關於「願」的自性，另有一說：第八個（願波羅蜜多）以『欲、勝解、信』這三個為性，因為願就是拿這三個當自體。
以上講的都是它們各自的「自性」；若把『眷屬（伴隨的功德）』也算進去，那麼每一個都是拿『一切俱行的功德』為性了。
十波羅蜜多的「相」——要被「七最勝」攝受才算數
再辨它們的「相」。這十個，必須由「七最勝」攝受，才可以建立成波羅蜜多；否則只能叫「施」等等，還算不上「到彼岸」。哪七個：
一、安住最勝——必須安住在菩薩種性上；二、依止最勝——必須依止大菩提心；三、意樂最勝——必須悲愍一切有情；四、事業最勝——必須具足地行一切事業；五、巧便最勝——必須由無相智攝受；六、迴向最勝——必須迴向無上菩提；七、清淨最勝——必須不被二障夾雜。
如果不是這七個攝受，那麼所行的施等就不是「到彼岸」。正因如此，施等十個跟波羅蜜多相對，每一個都該作「四句分別」（是施而非到彼岸、是到彼岸而非施、既是施又是到彼岸、既非施又非到彼岸）。
為什麼正好是「十」，不增不減
為什麼正好是十、不多不少？因為十地當中對治十障、證十真如，數目就是不增不減的。
再進一步說。前面六個（施到般若）為什麼不增不減？因為要除掉六種『相違的障』、要漸次地修行諸佛之法、要漸次地成熟諸有情——這在別的論裡有詳說，應當知道。又，施戒忍這前三個是「增上生道」，能感得大財、大體、大眷屬；精進、靜慮、般若這後三個是「決定勝道」，能伏煩惱、成熟有情和佛法——菩薩道也就只有這兩條（增上生、決定勝）。又，前三個（施戒忍）是饒益有情：布施財物給他、不去損惱他、忍受他的惱害而依然饒益他。後三個（精進靜慮般若）是對治煩惱：雖然還沒當下伏滅，但能精勤地修對治它的種種善加行，終究能把煩惱永伏永滅。又，由施等前三個「不住涅槃」、由後三個「不住生死」，合起來作「無住處涅槃」的資糧——憑這幾重道理，前六個不增不減。
至於後面只有四個（方便、願、力、智），是為了幫助前六個、令它們修得圓滿，所以也是不增不減：方便善巧幫助施戒忍三個，願幫助精進，力幫助靜慮，智幫助般若，令修行圓滿——這在所本經裡有詳說，應當知道。
再說這十個的「次第」為什麼這樣排：因為前前能引發後後、後後又能任持淨化前前；再者前前較麁、後後較細，按著『由易到難』修習的次第，就排成這樣。至於它們的總名、別名怎麼解釋，在別處說過。
十波羅蜜多的修、攝、果
先說「修」。 這十個有五種修法：一、依止任持修；二、依止作意修；三、依止意樂修；四、依止方便修；五、依止自在修。依著這五種修，修習十種波羅蜜多都能圓滿——這在所本論等處詳說了它的相狀。
再說「攝」（互相含攝）。 這十個，每一個都能含攝一切波羅蜜多，因為彼此互相隨順。若就『依修前行來引出後行』說：前者攝後者（後必須等前），後者不攝前者（前不必等後）。若就『依修後行來持淨前行』說：後者攝前者（後能持淨前），前者不攝後者（前不是去持淨後）。若依『純修、雜修』來修習，彼此展轉相望，該作四句分別。
又有個小問題：這明明是十個，為什麼有的地方說成「六」？該知道後面四個被第六個（般若）所攝（所以縮成六）；而之所以又開成十個，是因為第六只攝「無分別智」，後面四個（方便、願、力、智）都是「後得智」所攝（因為它們攀緣世俗）。
末了說「果」。 這十個的果：在有漏位有四果（除掉「離繫果」）；在無漏位也有四果（除掉「異熟果」）。至於有的地方說它具五果，那是或者『互相資助』、或者『兩個合成一個』來說的。
十波羅蜜多與三學怎麼互攝
十波羅蜜多跟『三學（戒、定、慧）』是互相含攝的。
戒學有三： 一、律儀戒——正當地遠離所應遠離的法；二、攝善法戒——正當地修證所應修證的法；三、饒益有情戒——正當地利樂一切有情。這個戒跟二乘有共同的、也有不共的，甚深廣大，在別處說。
定學有四： 一、大乘光明定——它能發起『照了大乘的理、教、行、果』的智慧光明；二、集福王定——它能自在地集起無邊的福，像王的勢力無與倫比；三、賢守定——它能守護世間、出世間的賢善之法；四、健行定——它是佛、菩薩這些大健有情所行的定。這四個定的所緣、對治、堪能、引發、作業，在別處說。
慧學有三： 一、加行無分別慧；二、根本無分別慧；三、後得無分別慧。這三者的自性、所依、因緣、所緣、行相，在別處說。
再把這三種慧配到五位的「種子、現行」上看：在初二位（資糧、加行）裡，種子三種都有、現行只有「加行」這一種；到了通達位（見道），現行有二種、種子有三種（因為見道位裡沒有加行）；在修習位的七地以前，種子和現行都通三種；八地以上，現行二種、種子三種（因為已是「無功用道」，跟加行相違，一切進趣都用後得智，在無漏觀裡任運生起）；到了究竟位，現行和種子都只剩二種（加行的現行、種子都已經捨掉了）。
十波羅蜜多與三學的『四種攝法』
再用四種攝法去配：
若約「自性攝」：戒只攝戒、定攝靜慮、慧攝後五（般若方便願力智）。若把助伴也算進去，那麼三學都互相含攝。
若約「隨用攝」：戒攝前三（施戒忍——因為它們是戒的資糧、自體、眷屬性），定攝靜慮，慧攝後五；而精進是三學共同攝的（因為精進普遍策勵三學）。
若約「隨顯攝」：戒攝前四（前三同上，再加精進——因為精進守護戒），定攝靜慮，慧攝後五。
十波羅蜜多在五位、三因位名、隨地偏增
先看在五位的分布。 這十個在五位裡都具足，而在修習位中它的相最為顯著。不過初二位（資糧、加行）要分兩種人：頓悟的菩薩，種子通有漏、無漏兩種，現行只有有漏；漸悟的菩薩，種子和現行都通兩種（因為他已得了生空的無漏觀）。到通達位，種子通兩種、現行只有無漏。在修習位的七地以前，種子和現行都通有漏、無漏；八地以上，種子通兩種、現行只有無漏。到究竟位，現行和種子都只有無漏。
再看在「因位」的三種名。 這十個在因位有三種名稱：一名「遠波羅蜜多」——指最初的阿僧祇劫，那時候施等的勢力還微弱，反被煩惱所伏、伏不了煩惱，所以煩惱不知不覺地現行。二名「近波羅蜜多」——指第二阿僧祇劫，那時候施等的勢力漸漸增強，不再被煩惱伏、反能伏住煩惱，所以煩惱要『故意（作意）』才行得起來。三名「大波羅蜜多」——指第三阿僧祇劫，那時候施等的勢力越發增強，能畢竟伏住一切煩惱，所以煩惱永遠不現行；只是還剩所知障的微細現行、種子，以及煩惱障的種子，所以還沒究竟（還沒成佛）。
末了說『隨地偏增』。 這十個的義類差別無邊，怕嫌文繁，只略略點個綱要。這十波羅蜜在十地裡其實地地都修，只是「隨相增」——每一地各偏重修一個（像初地偏修施、二地偏修戒等等）。雖然十地的行門有無量種，但全都收在這「十到彼岸」裡頭。
承衍
十地與十勝行之立，後出諸論各依其序而承用。《唯識三十論頌》頌二十九即本節所釋之本頌。《攝大乘論·彼入因果分》與〈彼修差別分〉廣辯十波羅蜜多之次第與地地增勝，與本節十勝行一義相承。《辯中邊論·辯得果品》以十波羅蜜多攝菩薩之因行，與本節同明資糧與行位。《瑜伽師地論·菩薩地》立十三住以攝菩薩位次，與十地開合互見——彼以住攝位，此以地攝位，詳略不同而所歷一也。
〔Verses commented〕Verse 29 · the ten grounds and ten perfections
The stage of penetrating comprehension having entered the first ground, this chapter treats the stage of cultivation. But the word cultivation must first be taken apart: what are the positions passed through (the ten grounds), and what are the practices cultivated (the ten supreme practices)? The ten heavy obstructions severed at each ground and the ten suchnesses realized there form the next chapter.
The ten grounds, ten supreme practices, ten heavy obstructions, and ten suchnesses that this section discusses at length have their roots in scripture and treatise alike. The names of the ten grounds — Supreme Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Most Difficult to Conquer, Manifestation, Far Travel, Immovable, Excellent Wisdom, and Dharma Cloud — come from the Avataṃsaka Sūtra, in its chapter on the Ten Grounds, where these ten bodhisattva grounds are said to be "what the buddhas of the three times have expounded, will expound, and now expound" — the very scriptural source of this treatise's roster of grounds. What each ground severs has its basis in the Saṃdhinirmocana Sūtra, in its chapter on the perfection of the grounds, which matches "twenty-two kinds of folly and eleven kinds of coarse-and-heavy" to the ten grounds and the Tathāgata-ground, establishing two follies and their coarse-and-heavy for each ground in turn (from the first ground's clinging to self and phenomena and the defilement of the evil destinies, through the Buddha-ground's extremely subtle attachment and extremely subtle hindrance) — the scriptural source of this treatise's "such-and-such a ground is said to sever two follies and their coarse-and-heavy." On the treatise side: that the ten grounds "counter the ten obstructions countered by the ten ignorances" and that the "knowable Dharma-realm under ten aspects" (all-pervading, supreme, supreme-outflow, on through the support for mastery over undertakings) is matched to the ten grounds comes from the Mahāyāna-saṃgraha, in its section on the distinctions of cultivation — the treatise-basis for the names and sequence of this treatise's ten suchnesses; the same text also says that these ten ignorances are "non-defiled for the two vehicles but defiled for the bodhisattva," the basis for this treatise's "the ten ignorances are spoken of only as what is severed by cultivation across the ten grounds." As for the ten supreme practices, that is, the ten perfections — the six perfections opened out by adding means, vow, power, and knowledge to make ten — they come from the Yogācārabhūmi, in its chapter on the Bodhisattva Grounds. What this section expounds has its scriptural root in the Avataṃsaka Ten Grounds chapter and the Saṃdhinirmocana chapter on the perfection of the grounds, and its treatise-basis in the Mahāyāna-saṃgraha section on the distinctions of cultivation and the Yogācārabhūmi Bodhisattva Grounds — and with that we follow the verse and open the exposition.
A. A Brief Gloss of the Verse — What the Stanza "No-Attainment, Inconceivable" Is Saying
Having risen up from the previous stage, the Path of Seeing, the bodhisattva — in order to sever the obstructions that still remain and in order to attain the transformation of the basis (that is, the fundamental turning-over of what one rests upon) — repeatedly cultivates non-discriminating wisdom. As for "transformation of the basis": the words mean literally "the turning-over of what is depended upon" — the root support of mind-and-consciousness is turned from defiled into pure.
This non-discriminating wisdom is removed from both the grasped (the object that is cognized) and the grasper (the mind that cognizes), and so it is called "no-attainment" and called "inconceivable." There is also another way of putting it: because it is free of all conceptual proliferation, it is called "no-attainment"; because its marvelous functioning is hard to fathom, it is called "inconceivable." Both readings hold.
It is the supramundane non-discriminating wisdom. Why "supramundane"? Because it can sever the mundane. The latent tendencies (the seeds lying dormant beneath) of the grasped and the grasper are precisely the root of the mundane; only this wisdom can sever them, and so to it alone belongs the name "supramundane." There is also yet another reading: the name "supramundane" is established upon two senses together — first, that its essential nature is undefiled; second, that it can realize suchness. This wisdom happens to possess both senses, which other kinds of wisdom do not, and so it alone is called "supramundane." What is meant is exactly the non-discriminating wisdom present within the ten grounds.
Because this wisdom is cultivated over and over, one is able to "cast off the two coarse-and-heavy encumbrances." The seeds of the obstruction of the afflictions and the obstruction to the knowable are given the name "coarse-and-heavy," because their essential nature is incapable of bearing up (unwieldy, unequal to the work), being contrary both to the subtle and to mental pliancy. To extinguish this coarse-and-heavy forever is what "casting off" means.
Once one can cast off those two coarse-and-heavy encumbrances, one can then attain the vast transformation of the basis. Here the two words "basis" and "turning" must be taken apart. "Basis" means "that which is depended upon" — that is, the other-dependent nature (the nature of things as arising in dependence) — because all defiled and pure phenomena take it as their support. The defiled refers to the false imputed nature (the nature that is wholly conceptually constructed); the pure refers to the true perfectly-accomplished nature (the perfectly-accomplished, perfectly-accomplished nature). "Turning," in turn, has two faces: one is "turning-away-and-casting-off," the other is "turning-toward-and-attaining." Because non-discriminating wisdom is cultivated over and over, the two-obstruction coarse-and-heavy lodged in the root consciousness (the ālaya-vijñāna, the storehouse consciousness) is severed; and so one can "turn away and cast off" the imputed nature superimposed upon the other-dependent, and can "turn toward and attain" the perfectly-accomplished nature within the other-dependent.
Following this principle, look at the two fruits of the transformation of the basis: by turning the obstruction of the afflictions, one attains great nirvāṇa; by turning the obstruction to the knowable, one realizes unsurpassed awakening (bodhi). The reason this treatise establishes consciousness-only is precisely to let sentient beings realize these two fruits of the transformation of the basis — nirvāṇa and bodhi.
The "transformation of the basis" also admits another reading: "basis" is the suchness of consciousness-only, because both birth-and-death and nirvāṇa take it as their support. The ordinary being, inverted and deluded about this suchness, has from beginningless time undergone the suffering of birth-and-death; the noble one, freed of inversion and awakened to this suchness, attains the ultimate ease of nirvāṇa. On this reading: because non-discriminating wisdom is cultivated over and over and the two-obstruction coarse-and-heavy lodged in the root consciousness is severed, one can "turn-and-extinguish" the birth-and-death that arises in dependence on suchness, and can "turn-and-realize" the nirvāṇa that rests on suchness — and this is the face of the matter called "suchness departing from defilement." It must be understood that the essential nature of suchness is intrinsically pure; it is only upon the level of marks that defilement appears. So when the time of departing-from-defilement comes, suchness is provisionally said to be "newly pure," and this newly pure is what is named the "transformation of the basis," attained by severing obstructions within the Stage of Cultivation.
Finally, a word marking off the boundary: although within this Stage of Cultivation bodhi too can be attained, that is not the meaning this verse means to show; the verse's own intent lies only in showing the turning of the nature of consciousness-only (turning away the defiled other-dependent, attaining the pure perfectly-accomplished). And this fruit of the transformation of the basis that is thereby shown is, at the culminating stage of the two vehicles, called the "body of liberation," and with the Great Sage (the Buddha) is called the "body of Dharma" (Dharma-body).
B. Expanding the Foregoing Verse — Unfolding the Stanza in Full
[General Statement] How Are the Two Turnings of the Basis Realized? — Within the Ten Grounds, Cultivating Ten Supreme Practices, Severing Ten Heavy Obstructions, Realizing Ten Suchnesses
First set up a question: how, after all, are these two turnings of the basis (nirvāṇa and bodhi) realized? The answer: it is precisely within the ten grounds that one cultivates the ten supreme practices, severs the ten heavy obstructions, and realizes the ten suchnesses — and the two turnings of the basis are realized in just this way. What follows treats each item one by one.
I. The Ten Grounds — the Ten Tiers of Standing Once the Bodhisattva Has Ascended to the Grounds
First, the ten grounds.
First, the Ground of Supreme Joy. Here one first attains the nature of the noble ones, fully realizes the twofold emptiness — the emptiness of self and the emptiness of phenomena — and, being able both to benefit oneself and to benefit others, gives rise to great joy.
Second, the Ground of Freedom from Defilement. Here one is fully furnished with pure moral discipline (śīla), and is removed from the afflictive defilement that even the most subtle transgression would set off.
Third, the Ground of Radiance. Here one accomplishes superior meditative concentration and the great Dharma-retention (dhāraṇī), and can send forth boundless light of marvelous wisdom.
Fourth, the Ground of Blazing Wisdom. Here one abides upon the most excellent factors of awakening, burns up the firewood of the afflictions, and the flame of wisdom blazes ever higher.
Fifth, the Ground Most Difficult to Conquer. The two wisdoms — the wisdom of the true and the wisdom of the conventional — have modes of activity that are by nature mutually opposed; to bring these two together and make them accord is supremely hard to do, and so it is called "most difficult to conquer."
Sixth, the Ground of Manifestation. Here one abides upon the wisdom of dependent arising and draws forth the most excellent non-discriminating prajñā, letting it come to manifestation.
Seventh, the Ground of Far Travel. Here one reaches the very last edge of the "abiding in the signless" that still carries effort, and goes beyond, transcending the paths of the mundane and of the two vehicles.
Eighth, the Immovable Ground. Here non-discriminating wisdom can already continue spontaneously (of its own accord), and neither the afflictions of "marks" nor the afflictions of "function" can shake it.
Ninth, the Ground of Excellent Wisdom. Here one accomplishes the subtle fourfold unobstructed understanding, and can pervade the ten directions, expounding the Dharma with skillful means.
Tenth, the Ground of the Dharma Cloud. Here the cloud of the great Dharma-wisdom holds the water of the host of virtues, can cover over the coarse-and-heavy as vast as empty space, and fills the Dharma-body.
These ten grounds, taken together, embrace as their own nature all virtues whatever, conditioned and unconditioned; and toward the practices that are cultivated they are an excellent support and sustainer, able to make virtue grow — which is why they are called "grounds."
II. The Ten Supreme Practices — That Is, the Ten Perfections
The "ten supreme practices" are the ten perfections (the word means "going to the other shore"). First list how each of them divides and combines:
Giving has three kinds: the giving of wealth, the giving of fearlessness, the giving of Dharma. Discipline has three kinds: the discipline of restraint, the discipline of gathering wholesome phenomena, the discipline of benefiting sentient beings. Patience has three kinds: the patience that endures the harm of foes, the patience that calmly bears suffering, the patience of investigating phenomena with discernment. Vigor has three kinds: the armor-donning vigor, the wholesome-gathering vigor, the benefiting-and-gladdening vigor. Meditative absorption has three kinds: the absorption of abiding, the absorption that draws forth, the absorption that accomplishes the task. Wisdom has three kinds: the non-discriminating wisdom of the emptiness of self, the non-discriminating wisdom of the emptiness of phenomena, the non-discriminating wisdom of both emptinesses together. Skill in means has two kinds: the skill-in-means of dedication, the skill-in-means of deliverance. Vow has two kinds: the vow that seeks awakening, the vow to benefit and gladden others. Power has two kinds: the power of reflective discernment, the power of cultivation. Knowledge has two kinds: the knowledge that enjoys the bliss of Dharma, the knowledge that ripens sentient beings.
What Each of the Ten Perfections Takes as Its "Own Nature"
Next, determine what each of these ten takes as its essential nature. Giving has as its nature non-greed together with the threefold karma of body, speech, and mind that it sets off. Discipline has as its nature the threefold karma at the time of receiving and learning the bodhisattva precepts. Patience has as its nature non-hatred, vigor, and discerning wisdom together with the threefold karma they set off. Vigor has as its nature diligence together with the threefold karma it sets off. Meditative absorption has as its nature concentration (samādhi) alone. The remaining five — wisdom, means, vow, power, knowledge — all have as their nature the discernment of phenomena (wisdom); for these five, stated plainly, are all subsumed under the root wisdom and the subsequently attained wisdom.
As to the own nature of "vow," there is another view: the eighth (the perfection of vow) has as its nature the three of aspiration, resolute conviction, and faith, because vow takes just these three as its own substance.
All of the above states their respective "own natures." If one also reckons in the attendant retinue (the accompanying virtues), then every one of them takes as its nature all virtues operating together with it.
The "Mark" of the Ten Perfections — They Count Only When Embraced by the "Seven Supremacies"
Next, determine their mark. These ten can be established as perfections only when they are embraced by the seven supremacies; otherwise they can be called only "giving" and so on, and do not yet rise to "going to the other shore." Which seven:
First, the supremacy of abiding — one must abide in the bodhisattva lineage. Second, the supremacy of support — one must rest upon the great mind of awakening. Third, the supremacy of intent — one must have compassion for all sentient beings. Fourth, the supremacy of undertaking — one must carry out every undertaking completely. Fifth, the supremacy of skillful means — one must be embraced by signless wisdom. Sixth, the supremacy of dedication — one must dedicate toward unsurpassed awakening. Seventh, the supremacy of purity — one must not be admixed with the two obstructions.
If one is not embraced by these seven, then the giving and the rest that one practices are not "going to the other shore." For just this reason, when giving and the other ten are set against the perfections, each should be treated by the fourfold alternative (it is giving but not going to the other shore; it is going to the other shore but not giving; it is both giving and going to the other shore; it is neither giving nor going to the other shore).
Why Exactly "Ten," Neither More nor Fewer
Why exactly ten, no more and no fewer? Because within the ten grounds one counters ten obstructions and realizes ten suchnesses, and so the number is just this — neither increased nor diminished.
To say more. Why are the first six (from giving through wisdom) neither more nor fewer? Because one must remove six opposing obstructions, must cultivate the dharmas of the buddhas in gradual stages, and must ripen sentient beings in gradual stages — this is explained in detail in another treatise, and should be known accordingly. Again, giving, discipline, and patience, the first three, are the path of superior rebirth, able to win great wealth, a great body, and a great retinue; vigor, absorption, and wisdom, the latter three, are the path of certain ascendancy, able to subdue the afflictions and to ripen both sentient beings and the Buddha-dharma — and the bodhisattva path is just these two roads alone (superior rebirth and certain ascendancy). Again, the first three (giving, discipline, patience) benefit sentient beings: giving them wealth, not harming or vexing them, bearing their harm and yet still benefiting them. The latter three (vigor, absorption, wisdom) counter the afflictions: although they do not subdue and extinguish them on the spot, they can diligently cultivate the various wholesome preparatory practices that counter them, so that in the end the afflictions are forever subdued and extinguished. Again, by the first three (giving and the rest) one does not abide in nirvāṇa, and by the latter three one does not abide in birth-and-death; combined, they serve as the provisions for the nirvāṇa of no fixed abode — on these several lines of reasoning the first six are neither more nor fewer.
As for the latter four (means, vow, power, knowledge), they exist in order to assist the first six and to bring them to full cultivation, and so they too are neither more nor fewer: skill in means assists the three of giving, discipline, patience; vow assists vigor; power assists absorption; knowledge assists wisdom — bringing the cultivation to completeness. This is explained in detail in the scripture upon which the treatise is based, and should be known accordingly.
Then there is why the sequence of these ten is ordered as it is: because each earlier one is able to draw forth the later, and each later one is in turn able to sustain and purify the earlier; further, the earlier are coarser and the later subtler, and following the sequence of cultivation "from the easy to the hard," they are ordered just so. As for how their collective name and their individual names are to be explained, that has been stated elsewhere.
The Cultivation, Mutual Inclusion, and Fruit of the Ten Perfections
First, "cultivation." These ten have five modes of cultivation: first, cultivation grounded in sustaining; second, cultivation grounded in directing attention; third, cultivation grounded in intent; fourth, cultivation grounded in skillful means; fifth, cultivation grounded in mastery. Following these five modes of cultivation, the cultivation of the ten perfections is brought to completeness — the scripture upon which this is based and other texts explain its features in detail.
Next, "inclusion" (mutual containment). Each one of these ten can include all the perfections, because they mutually accord with one another. Speaking of "drawing out a later practice by cultivating an earlier one": the earlier includes the later (the later must wait upon the earlier), but the later does not include the earlier (the earlier need not wait upon the later). Speaking of "sustaining and purifying an earlier practice by cultivating a later one": the later includes the earlier (the later can sustain and purify the earlier), but the earlier does not include the later (the earlier is not what sustains and purifies the later). If one cultivates by "pure cultivation" versus "mixed cultivation," they revolve and bear upon one another, and the fourfold alternative should be applied.
There is also a small question: these are plainly ten, so why does some passage state them as six? It should be understood that the latter four are included within the sixth (wisdom) — which is why they contract into six; and the reason they are again expanded into ten is that the sixth includes only non-discriminating wisdom, while the latter four (means, vow, power, knowledge) are all included within the subsequently attained wisdom (because they take the conventional as their object).
Finally, "fruit." The fruits of these ten: at the defiled (contaminated) level there are four fruits (excluding the "fruit of disjunction"); at the undefiled level there are likewise four fruits (excluding the "fruit of maturation"). As for the place that states they possess five fruits, that speaks either by way of their "mutual assistance" or by way of "two combining into one."
How the Ten Perfections and the Three Trainings Mutually Include One Another
The ten perfections and the three trainings (discipline, concentration, wisdom) mutually include one another.
The training in discipline has three: first, the discipline of restraint — rightly removing oneself from the dharmas one ought to remove from; second, the discipline of gathering wholesome phenomena — rightly cultivating and realizing the dharmas one ought to cultivate and realize; third, the discipline of benefiting sentient beings — rightly benefiting and gladdening all sentient beings. This discipline has both what it shares with the two vehicles and what is uncommon to it; profound and vast, it is stated elsewhere.
The training in concentration has four: first, the Mahāyāna-illumination concentration — it can give rise to the light of wisdom that "illumines the principle, the teaching, the practice, and the fruit of the Mahāyāna"; second, the king-of-gathering-merit concentration — it can with mastery gather boundless merit, its sway matchless as a king's; third, the guardian-of-the-worthy concentration — it can guard the worthy and wholesome dharmas of the mundane and the supramundane; fourth, the valiant-conduct concentration — it is the concentration practiced by such great valiant beings as the buddhas and bodhisattvas. The object, counteraction, capacity, drawing-forth, and operation of these four concentrations are stated elsewhere.
The training in wisdom has three: first, the preparatory non-discriminating wisdom; second, the root non-discriminating wisdom; third, the subsequently attained non-discriminating wisdom. The own nature, support, causes-and-conditions, object, and mode of activity of these three are stated elsewhere.
Then set these three wisdoms against the seeds and the active manifestation across the five stages. In the first two stages (the Stage of Provisions and the Stage of Preparatory Practice), all three are present as seeds, but only the one — the "preparatory" — is present in active manifestation; at the Stage of Penetrating Comprehension (the Path of Seeing), there are two in active manifestation and three as seeds (because at the Path of Seeing there is no preparatory wisdom); in the Stage of Cultivation, before the seventh ground, both seeds and active manifestation run through all three; from the eighth ground on, two are in active manifestation and three as seeds (because this is now the path of no-effort, contrary to the preparatory, and all advancing employs the subsequently attained wisdom, arising spontaneously within undefiled contemplation); and at the Final Stage, both active manifestation and seeds are reduced to two alone (the active manifestation and the seeds of the preparatory wisdom have both been cast off).
The "Four Modes of Inclusion" Between the Ten Perfections and the Three Trainings
Now set them against one another by four modes of inclusion:
If by own-nature inclusion: discipline includes only discipline; concentration includes meditative absorption; wisdom includes the latter five (wisdom, means, vow, power, knowledge). If one reckons in the assisting companions as well, then the three trainings mutually include one another.
If by inclusion according to function: discipline includes the first three (giving, discipline, patience — because they are the provisions, the substance, and the retinue-nature of discipline); concentration includes meditative absorption; wisdom includes the latter five; and vigor is included by all three trainings in common (because vigor universally spurs on the three trainings).
If by inclusion according to what is made manifest: discipline includes the first four (the first three as above, plus vigor — because vigor guards discipline); concentration includes meditative absorption; wisdom includes the latter five.
The Ten Perfections Across the Five Stages, the Three Causal-Stage Names, and the Predominance That Tracks Each Ground
First, look at the distribution across the five stages. These ten are present in full across all five stages, and their mark is most evident in the Stage of Cultivation. But for the first two stages (Provisions and Preparatory Practice), two kinds of person must be distinguished: for the sudden-awakening bodhisattva, the seeds run through both contaminated and uncontaminated, but the active manifestation is only contaminated; for the gradual-awakening bodhisattva, both seeds and active manifestation run through both kinds (because he has already gained the uncontaminated contemplation of the emptiness of self). At the Stage of Penetrating Comprehension, the seeds run through both kinds and the active manifestation is only uncontaminated. In the Stage of Cultivation before the seventh ground, both seeds and active manifestation run through the contaminated and the uncontaminated; from the eighth ground on, the seeds run through both kinds and the active manifestation is only uncontaminated. At the Final Stage, both active manifestation and seeds are only uncontaminated.
Next, look at the three names at the "causal stage." These ten have three names at the causal stage. The first is the "distant perfections" — referring to the first incalculable eon, when the force of giving and the rest is still feeble, and is on the contrary subdued by the afflictions while unable to subdue them, so that the afflictions arise unawares of themselves. The second is the "near perfections" — referring to the second incalculable eon, when the force of giving and the rest gradually strengthens, is no longer subdued by the afflictions but can on the contrary subdue them, so that the afflictions only arise when one "deliberately (with directed attention)" lets them. The third is the "great perfections" — referring to the third incalculable eon, when the force of giving and the rest grows stronger still, able to subdue all afflictions for good, so that the afflictions never again become active; only there still remain the subtle active manifestation and seeds of the obstruction to the knowable, and the seeds of the obstruction of the afflictions, and so it is not yet ultimate (not yet buddhahood).
Finally, "the predominance that tracks each ground." The categorical distinctions of meaning among these ten are boundless; to avoid wearying with too much text, only the outline is briefly pointed out. These ten perfections are in fact cultivated on every single one of the ten grounds; it is only that the cultivation "increases according to mark" — on each ground one of them is cultivated with particular emphasis (such as giving emphasized on the first ground, discipline on the second, and so on). Although the gateways of practice across the ten grounds are immeasurable in kind, they are all gathered into these "ten goings-to-the-other-shore."
Onward Transmission
The establishing of the ten grounds and ten supreme practices is taken up in order by the later treatises. Verse 29 of the Thirty Verses is the root verse this chapter expounds. The Mahāyānasaṃgraha, in its chapters on the cause-and-fruit of entering and on the stages of cultivation, unfolds at length the sequence of the ten perfections and their increase ground by ground — the same sense this chapter gives to the ten supreme practices. The Madhyāntavibhāga, in its chapter on the fruit obtained, gathers the bodhisattva's causal practice under the ten perfections. The Yogācārabhūmi, in its Bodhisattva Ground, establishes thirteen abidings to gather the bodhisattva's positions; abidings and grounds fold and unfold differently, but the road passed through is one.
考據Apparatus
〔所釋之頌〕第二十九頌·十地十勝行
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 唯識五位 | 資糧 → 加行 → 通達 → 修習位 → 究竟 |
| 修習位內 | (一)略釋頌文 · (二)十地 · 十勝行 → 十重障·十真如（次章）→ 轉依（§33） |
| 所釋頌 | 《唯識三十論頌》頌二十九 |
通達位既入初地，本章明修習位之所依位次（十地）與所修之行（十勝行·十波羅蜜多）。所斷之十重障與所證之十真如，別為次章。
二、源頌 · 義理脈絡
無得不思議，是出世間智，捨二麁重故，便證得轉依。 〔T1586 0061b01–0061b02〕
頌二十九明修習位之相：屢修無分別智，捨煩惱、所知二障之麁重，乃證轉依。本章取其『屢修』一面，開為十地之位與十勝行之行——地是所歷之位，行是能歷之資。
三、經論宗依（經證 → 論本）
經證
何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。 〔華嚴經·十地品 T279 0179b22–b26〕
此諸地中有二十二種愚癡、十一種麁重為所對治。謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。…… 〔解深密經·地波羅蜜多品 T676 0704b06–b09〕
於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。善男子！由此二十二種愚癡及十一種麁重故，安立諸地…… 〔解深密經 T676 0704b29–c03〕
《華嚴·十地品》立菩薩十地之名（歡喜乃至法雲，三世諸佛同說）——本論十地名目之經本；《解深密·地波羅蜜多品》以「二十二種愚癡、十一種麁重」配十地及如來地（地地二愚及彼麁重）——本論十重障『由斯某地說斷二愚及彼麁重』之經本，逐地二愚（執著我法·惡趣雜染→初地，微細誤犯·種種業趣→二地，乃至極微細著·極微細礙→佛地）一一即出此經。
論本（攝大乘論本 T1594）
由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。 〔T1594·彼修差別分 0145b20–b25〕
云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。 〔T1594 0145b26–c05〕
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。 〔T1594 0145c12–c13〕
《攝大乘論·彼修差別分》定十地名、明『安立十地為對治十種無明所治障』（本論『十地對治十障』之論本）、以「十相所知法界」配十地（遍行·最勝·勝流·無攝受·相續無別·無雜染清淨·種種法無別·不增不減〔相土自在依〕·智自在依·業自在依——即本論十真如之論本，名目次第全合）、明『此無明於二乘非染污於菩薩染污』（本論『十無明非染污·唯依十地修所斷說』之論本）。
論本（瑜伽師地論 T1579）
〔六種波羅蜜多〕及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。 〔T1579·本地分·菩薩地 0565c19–c21〕
《瑜伽師地論》〈菩薩地〉於六波羅蜜多上開方便、願、力、智為十波羅蜜多（本論『十勝行即十種波羅蜜多』之論本；後四助前六令圓滿，亦本《瑜伽》此處）。護法糅釋所宗，其經在華嚴十地品、解深密地波羅蜜多品，其論在攝大乘論彼修差別分、瑜伽師地論菩薩地。
四、本論釋要（護法糅釋 · T1585）
略釋頌文 · 轉依
「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。 〔T1585 0051a03–a07〕
由轉煩惱得大涅槃，轉所知障證無上覺。 〔T1585 0051a07–a08〕
總標 · 二種轉依由十地證
云何證得二種轉依？謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。 〔T1585 0051a20–a21〕
十地 · 名義
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。…… 〔T1585 0051a22–a23〕
如是十地，總攝有為、無為功德以為自性。與所修行為勝依持，令得生長，故名為地。 〔T1585 0051b05–b07〕
十勝行 · 即十波羅蜜多
十勝行者，即是十種波羅蜜多。施有三種：謂財施、無畏施、法施。…… 〔T1585 0051b08–b09〕
十之自性
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性……後五皆以擇法為性，說是根本、後得智故。 〔T1585 0051b18–b23〕
十之相 · 七最勝
此十相者，要七最勝之所攝受，方可建立波羅蜜多。一、安住最勝……七、清淨最勝，謂要不為二障間雜。若非此七所攝受者，所行施等非到彼岸。 〔T1585 0051b26–c05〕
數定不增減
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。 〔T1585 0051c06–c07〕
三因位名
此十因位有三種名：一名遠波羅蜜多，謂初無數劫……二名近波羅蜜多，謂第二無數劫……三名大波羅蜜多，謂第三無數劫……由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。 〔T1585 0052b09–b17〕
十重障 · 初地異生性障
十重障者：一、異生性障，謂二障中分別起者，依彼種立異生性故。二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。 〔T1585 0052b20–b23〕
初地 · 留惑潤生
故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。 〔T1585 0052c19–c22〕
佛地 · 金剛喻定頓斷
此地於法雖得自在，而有餘障，未名最極。謂有俱生微所知障，及有任運煩惱障種，金剛喻定現在前時，彼皆頓斷，入如來地。 〔T1585 0053c18–c21〕
故《集論》說：得菩提時頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃、大菩提故。 〔T1585 0053c24–c26〕
二障三位斷
此十一障，二障所攝。煩惱障中見所斷種，於極喜地見道初斷……所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。修所斷種，於十地中，漸次斷滅；金剛喻定現在前時，方永斷盡。 〔T1585 0054a06–a14〕
十真如 · 隨德假立
十真如者：一、遍行真如：謂此真如二空所顯，無有一法而不在故。…… 〔T1585 0054b09–b10〕
雖真如性實無差別，而隨勝德假立十種。雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。 〔T1585 0054b25–b27〕
要義：本論於頌二十九以「轉依」為樞——「依」即依他起（染淨所依：染為遍計所執、淨為圓成實），「轉」有二分（轉捨遍計、轉得圓成；轉煩惱得涅槃、轉所知證菩提），此即二轉依果。廣前頌以十地為綱，總攝有為無為功德為自性、為所修行作勝依持令德生長故名「地」。十勝行即十波羅蜜多，各辨自性（施無貪、戒三業、忍無瞋精進審慧、進勤、靜慮等持、後五擇法），須七最勝（安住·依止·意樂·事業·巧便·迴向·清淨）攝受方名到彼岸；數定為十者，對治十障、證十真如故；於因位立三名（遠·近·大波羅蜜多，配三無數劫，施等勢力由被伏、能伏、畢竟伏而轉增）。十重障者地地各斷所知障俱生一分（異生性·邪行·闇鈍·微細煩惱現行·於下乘般涅槃·麁相·細相·無相中作加行·利他中不欲行·於諸法中未得自在），各「斷二愚及彼麁重」，佛地復以金剛喻定頓斷微所知障及任運煩惱障種；菩薩於修道位留煩惱障助願受生，唯修永滅所知障道。十一障總攝二障，二障麁重一一有「三位斷」義（地前伏·十地漸·金剛頓）。十真如隨各地勝德假立十名（遍行·最勝·勝流·無攝受·類無別·無染淨·法無別·不增減〔相土自在所依〕·智自在所依·業自在等所依），真如性實無差別，為令能證行圓滿故後後建立。
五、諸家異釋（窺基《述記》T1830）
一、異生性障，世親《攝論》名與此同。《十地論》第一云：「凡夫我相障」，此名不然，此障之體非唯我故。……此障體性如何等者，謂分別二障，依此種子之上立異生性故。 〔T1830 0583b14–b19〕
違細名麁，違輕名重。所知障種名麁重者及非種麁重，地地別斷。煩惱障種名麁重者，金剛始除。 〔T1830 0573c23–c25〕
〔《攝論本》及世親等說〕十地菩薩留煩惱障助願受生，故非正意，意趣於智斷所知障，故斷隨眠，不斷煩惱之隨眠也。 〔T1830 0586a15–a17〕
此十一障，二障所攝。述曰：斷位次中，初總即二障；後別解釋……體性寬狹更無別異，十地所斷雖但所知，俱品不行即通二障。 〔T1830 0589b21–b24〕
三勝流真如至極為勝故。述曰：由得三惠照大乘法，觀此法教根本真如，名勝流〔真〕如。 〔T1830 0592a20–a22〕
窺基於「異生性障」釋其體（分別二障之種上立異生性，斷能依故說所依斷），並繫名辨異：本論名同世親《攝論》、異於《十地論》「凡夫我相障」（彼名不周，障體非唯我執）。於頌第三句「捨二麁重」剖「違細名麁、違輕名重」，判所知障麁重地地別斷、煩惱障麁重金剛始除。於『留惑潤生』明菩薩修道位斷所知障隨眠而不斷煩惱障隨眠之意趣。於「此十一障二障所攝」辨二障體性寬狹無別、十地所斷雖但所知而俱品不行即通二障。於十真如之第三「勝流」釋其名義（由三慧照大乘法，觀法教根本真如）。十地名義、十波羅蜜多自性、七最勝、三因位名、二障三位斷漸頓諸義之繫判，《述記》卷九、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》 |
|---|---|---|
| 出世無分別智 | 無得·不思議·出世間智 | 出世無分別智·如如智（「是智名出世無分別智，即是境智無差別，名如如智」〔0063c04〕） |
| 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〕） |
| 所斷二障種 | 二麁重（二障種子立麁重名） | 麁重及執（「麁重及執二俱盡故。麁重即分別性，執即依他性」〔0063c06〕）· 二執隨眠（「二執隨眠所生眾惑」〔0063b28〕） |
| 入唯識·二不顯現 | 數修無分別智·捨二麁重 | 二不顯現·名入唯識（「二不顯現，是時行者名入唯識」〔0063c02〕） |
玄奘『無得不思議出世間智·捨二麁重·便證得轉依』，真諦《轉識論》作『出世無分別智（如如智）·亦名轉依·捨生死依·麁重及執二俱盡』——名相次第大同；玄奘作「二麁重」（二障種子）、真諦作「麁重及執」（分別性麁重、依他性執）或「二執隨眠」，一分譯名。真諦《轉識論》於修道位但略明轉依、二不顯現名入唯識，未如本論廣開十地十障十真如，繁略不同。
七、術語
轉依（āśraya-parāvṛtti）— 所依（依他起／唯識真如）之翻轉；轉捨遍計所執、轉得圓成實性；二轉依果＝大涅槃（轉煩惱）·無上覺（轉所知）。 無分別智（nirvikalpa-jñāna）— 離所取能取之出世間智；無得·不思議；十地中數修以斷餘障。 波羅蜜多（pāramitā）— 到彼岸；十勝行（施戒忍進定慧·方便願力智），須七最勝攝受方名。 麁重（dauṣṭhulya）— 二障種子之無堪任性，違細違輕（輕安）；令永滅故說「捨」。 十真如（daśa-tathatā）— 隨十地勝德假立之十名（遍行·最勝·勝流·無攝受·類無別·無染淨·法無別·不增減·智自在所依·業自在等所依）；真如性實無別。 金剛喻定（vajropama-samādhi）— 將成佛時所起之定；頓斷微所知障及任運煩惱障種，入如來地。 〔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：心所·善（無貪＝施性·無瞋審慧精進勤等持擇法＝忍進定慧性）；不相應行·異生性（異生性障所依）。
- 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）後啟。
- 二十論：〔從闕〕主唯識無境、破外執，十地修證次第無正面對位。
- 辯中邊論：辯障品（「障十地功德，故說為十障」——十地各立一障，與本論十重障地地對治正相關）·辯得果品（轉依·十法行——修道果位對位）。
- 攝大乘論：彼修差別分（十地·對治十無明·十相所知法界·十波羅蜜多·攝六度為三學——本章十地、十真如、十波羅蜜多之廣辯本，《述記》逐引此分）。
章內：通達位（前承·見道初證真如）· 修習位轉依（次此·二轉依果廣辯）· 究竟位（後啟·出障圓明·四智）。
九、校本定位
頌 T1586〔0061b18〕· 本論 T1585 修習位釋〔轉依 0051a03·0051a07·總標 0051a20·十地名 0051a22·十地自性 0051b05·十勝行 0051b08·十自性 0051b18·七最勝 0051b26·數定 0051c06·三因位名 0052b09·異生性障 0052b20·留惑潤生 0052c19·金剛頓斷 0053c18·集論引 0053c24·二障三位斷 0054a06·十真如 0054b09·隨德假立 0054b25〕· 述記 T1830〔異生性障 0583b14·麁重 0573c23·留惑潤生 0586a15·十一障二障攝 0589b21·勝流真如 0592a20〕· 《轉識論》T1587〔0063b28·0063c02·0063c04·0063c05·0063c06〕。 〔經證〕華嚴經·十地品 T279〔0179b22〕· 解深密經·地波羅蜜多品 T676〔0704b06·0704b29–c03〕。〔論本〕攝大乘論本 T1594〔彼修差別分 0145b20·0145b26·0145c12〕· 瑜伽師地論 T1579〔本地分·菩薩地 0565c19〕· 集論 T1605〔0692c06〕。
〔Verses commented〕Verse 29 · the ten grounds and ten perfections
1. Position in Kuiji's Structural Outline
| Outline | Position of this chapter |
|---|---|
| The five stages | provisions -> applied practice -> penetrating comprehension -> cultivation -> the ultimate |
| Within the stage of cultivation | (i) brief gloss of the verse - (ii) the ten grounds - the ten perfections -> the ten obstructions and ten suchnesses (next chapter) -> the turning of the basis (§33) |
| Verses commented | Triṃśikā v. 29 |
The stage of penetrating comprehension having entered the first ground, this chapter sets out the ordered positions on which cultivation rests (the ten grounds) and the practices cultivated there (the ten supreme practices, the ten perfections). The ten heavy obstructions severed and the ten suchnesses realized form the next chapter.
2. Source verses · doctrinal context
無得不思議，是出世間智，捨二麁重故，便證得轉依。 〔T1586 0061b01–0061b02〕
Verse 29 states the character of the stage of cultivation: by repeatedly cultivating non-discriminating knowledge one casts off the grossness of the two obstructions and so realizes the turning of the basis. This chapter takes up its side of repeated cultivation, unfolding it as the ten grounds one passes through and the ten supreme practices by which one passes.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。 〔Avataṃsaka · Ten Stages chapter, T279 0179b22–b26〕
tr. "What are the ten? First, the Stage of Joy; second, the Stage Free of Defilement; third, the Stage that Sends Forth Light; fourth, the Stage of Blazing Wisdom; fifth, the Stage Hard to Conquer; sixth, the Stage of Manifestation; seventh, the Far-Reaching Stage; eighth, the Immovable Stage; ninth, the Stage of Good Wisdom; tenth, the Stage of the Dharma-Cloud. O sons of the Buddha! These ten bodhisattva stages, the buddhas of the three times have taught, will teach, and now teach."
此諸地中有二十二種愚癡、十一種麁重為所對治。謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。…… 〔Saṃdhinirmocana · Stages-and-Perfections chapter, T676 0704b06–b09〕
tr. "Within these stages there are twenty-two kinds of folly and eleven kinds of coarse-and-heavy as that which is to be counteracted. That is, on the first stage there are two follies: first, the folly of attachment to a person and to dharmas; second, the folly of the evil-destiny defilement; and their coarse-and-heavy, as that which is to be counteracted. …"
於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。善男子！由此二十二種愚癡及十一種麁重故，安立諸地…… 〔Saṃdhinirmocana T676 0704b29–c03〕
tr. "On the tathāgata-stage there are two follies: first, the folly of the extremely subtle clinging to all knowable objects; second, the folly of the extremely subtle obstruction; and their coarse-and-heavy, as that which is to be counteracted. Good son! By reason of these twenty-two kinds of folly and eleven kinds of coarse-and-heavy, the [several] stages are established. …"
The Avataṃsaka's Ten Stages chapter sets up the names of the bodhisattva's ten stages (Joy through Dharma-Cloud, taught alike by the buddhas of the three times) — the scriptural source for the root treatise's roster of the ten stages' names. The Saṃdhinirmocana's Stages-and-Perfections chapter pairs "twenty-two kinds of folly, eleven kinds of coarse-and-heavy" with the ten stages and the tathāgata-stage (two follies per stage and their coarse-and-heavy) — the scriptural source for the root treatise's "by this such-and-such stage is said to sever two follies and their coarse-and-heavy," with the two follies of each stage (attachment to self-and-dharmas · the evil-destiny defilement → first stage; subtle inadvertent transgression · the manifold karmic destinies → second stage, on up to the extremely subtle clinging · the extremely subtle obstruction → buddha-stage) coming one by one straight out of this scripture.
Root śāstra (Mahāyānasaṃgraha root T1594)
由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。 〔T1594 · the Division on the Difference of Cultivation 0145b20–b25〕
tr. "By means of the bodhisattva's ten stages. What are the ten? First, the Stage of Utmost Joy; second, the Stage Free of Defilement; third, the Stage that Sends Forth Light; fourth, the Stage of Blazing Wisdom; fifth, the Stage Extremely Hard to Conquer; sixth, the Stage of Manifestation; seventh, the Far-Reaching Stage; eighth, the Immovable Stage; ninth, the Stage of Good Wisdom; tenth, the Stage of the Dharma-Cloud. These stages, established as ten — how is this to be seen? It is in order to counteract the obstruction-to-be-counteracted of the ten kinds of ignorance."
云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。 〔T1594 0145b26–c05〕
tr. "What is the knowable dharma-realm of ten aspects? On the first stage, by the sense of all-pervadingness; on the second stage, by the sense of the supreme; on the third stage, by the sense of the supreme outflow; on the fourth stage, by the sense of non-appropriation; on the fifth stage, by the sense of the non-difference of the continuum; on the sixth stage, by the sense of the undefiled purity; on the seventh stage, by the sense of the non-difference of the manifold dharmas; on the eighth stage, by the sense of neither-increase-nor-decrease, the sense of the basis of mastery-over-marks, and the sense of the basis of mastery-over-lands; on the ninth stage, by the sense of the basis of mastery-over-cognition; on the tenth stage, by the sense of the basis of mastery-over-action, and the sense of the basis of mastery-over the dhāraṇī-gates and the samādhi-gates."
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。 〔T1594 0145c12–c13〕
tr. "Furthermore, it should be known that such ignorance, in the case of the śrāvakas and the rest, is non-defiled, while in the case of the bodhisattvas it is defiled."
The Mahāyānasaṃgraha's Division on the Difference of Cultivation fixes the names of the ten stages, clarifies that "the ten stages are established to counteract the obstruction-to-be-counteracted of the ten kinds of ignorance" (the śāstra-source for the root treatise's "the ten stages counteract the ten obstructions"), pairs the "knowable dharma-realm of ten aspects" with the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-continuum · undefiled-purity · non-difference-of-manifold-dharmas · neither-increase-nor-decrease 〔the basis of mastery over marks and lands〕 · the basis of mastery-over-cognition · the basis of mastery-over-action — that is, the śāstra-source for the root treatise's ten suchnesses, with the roster and sequence fully matching), and clarifies that "this ignorance is non-defiled for the two vehicles but defiled for the bodhisattvas" (the śāstra-source for the root treatise's "the ten ignorances are non-defiled · said only with reference to what is severed by cultivation across the ten stages").
Root śāstra (Yogācārabhūmi T1579)
〔六種波羅蜜多〕及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。 〔T1579 · the Fundamental Section · Bodhisattva Stage 0565c19–c21〕
tr. "〔the six perfections〕 and the perfection of skillful means, the perfection of vow, the perfection of power, and the perfection of cognition — these ten perfections are together named the practice of the perfections."
The Yogācārabhūmi's Bodhisattva Stage opens out, upon the six perfections, skillful means, vow, power, and cognition into ten perfections (the śāstra-source for the root treatise's "the ten excellent practices are the ten perfections"; that the latter four assist the former six to bring them to fullness is likewise grounded here in the Yogācārabhūmi). What Dharmapāla's redaction takes as authority has its scripture in the Avataṃsaka's Ten Stages chapter and the Saṃdhinirmocana's Stages-and-Perfections chapter, and its śāstra in the Mahāyānasaṃgraha's Division on the Difference of Cultivation and the Yogācārabhūmi's Bodhisattva Stage.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The brief gloss of the verse · the transformation of the basis
「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。 〔T1585 0051a03–a07〕
tr. "'Basis' means that-on-which-[things]-rest, namely the other-dependent, since it is the basis for both the defiled and the pure dharmas; the 'defiled' means the false wholly-imagined-grasped; the 'pure' means the true perfectly-accomplished nature. 'Transformation' means the two parts, discarding-by-transformation and attaining-by-transformation. By again and again cultivating the non-discriminating cognition and severing the coarse-and-heavy of the two obstructions in the root consciousness, one is able to discard-by-transformation the wholly-imagined-grasped upon the other-dependent, and is able to attain-by-transformation the perfectly-accomplished nature within the other-dependent."
由轉煩惱得大涅槃，轉所知障證無上覺。 〔T1585 0051a07–a08〕
tr. "By transforming the afflictions one attains the great nirvāṇa; by transforming the cognitive obstruction one witnesses the unsurpassed awakening."
The general statement · the two transformations of the basis are witnessed by the ten stages
云何證得二種轉依？謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。 〔T1585 0051a20–a21〕
tr. "How are the two transformations of the basis witnessed and attained? Within the ten stages one cultivates the ten excellent practices, severs the ten weighty obstructions, and witnesses the ten suchnesses; the two transformations of the basis are by this witnessed and attained."
The ten stages · names and senses
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。…… 〔T1585 0051a22–a23〕
tr. "As for the ten stages: first, the Stage of Utmost Joy — for at the outset one obtains the noble nature, fully witnesses the two emptinesses, can benefit self and others, and so gives rise to great joy. …"
如是十地，總攝有為、無為功德以為自性。與所修行為勝依持，令得生長，故名為地。 〔T1585 0051b05–b07〕
tr. "These ten stages have for their own-nature the total subsumption of the conditioned and unconditioned virtues. For the practices cultivated they serve as the excellent basis-and-support, causing them to be born and to grow; and so they are named 'stages' [grounds]."
The ten excellent practices · namely the ten perfections
十勝行者，即是十種波羅蜜多。施有三種：謂財施、無畏施、法施。…… 〔T1585 0051b08–b09〕
tr. "As for the ten excellent practices, they are the ten perfections. Giving is of three kinds: giving of goods, giving of fearlessness, giving of the dharma. …"
The own-nature of the ten
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性……後五皆以擇法為性，說是根本、後得智故。 〔T1585 0051b18–b23〕
tr. "As for the nature of these ten: giving has for its nature non-greed and the three karmas it gives rise to; discipline has for its nature the three karmas at the time of receiving and learning the bodhisattva precepts … the latter five all have for their nature the discernment of dharmas, since they are said to be the fundamental and the subsequently-attained cognitions."
The marks of the ten · the seven supremacies
此十相者，要七最勝之所攝受，方可建立波羅蜜多。一、安住最勝……七、清淨最勝，謂要不為二障間雜。若非此七所攝受者，所行施等非到彼岸。 〔T1585 0051b26–c05〕
tr. "As for the marks of these ten: only when embraced by the seven supremacies can they be established as perfections. First, the supremacy of abiding … seventh, the supremacy of purity, that is, they must not be interspersed with the two obstructions. If not embraced by these seven, the giving and the rest that are performed are not [a going] to the other shore."
The fixedness of number, neither increasing nor decreasing
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。 〔T1585 0051c06–c07〕
tr. "That there are but ten of these, neither increasing nor decreasing, is because within the ten stages one counteracts the ten obstructions and witnesses the ten suchnesses, with no increase or decrease."
The three names of the causal stage
此十因位有三種名：一名遠波羅蜜多，謂初無數劫……二名近波羅蜜多，謂第二無數劫……三名大波羅蜜多，謂第三無數劫……由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。 〔T1585 0052b09–b17〕
tr. "These ten, in the causal stage, have three names: the first is the 'far perfections,' that is, the first incalculable eon … the second is the 'near perfections,' that is, the second incalculable eon … the third is the 'great perfections,' that is, the third incalculable eon … by this the afflictions forever cease to be active, yet there still remain the subtle present-activity and seeds of the cognitive [obstruction] and the seeds of the afflictive [obstruction], and so it is not yet ultimate."
The ten weighty obstructions · the obstruction of the common-being nature on the first stage
十重障者：一、異生性障，謂二障中分別起者，依彼種立異生性故。二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。 〔T1585 0052b20–b23〕
tr. "As for the ten weighty obstructions: first, the obstruction of the common-being nature, that is, the discrimination-arisen kind among the two obstructions, since the common-being nature is set up in dependence on their seeds. When the two vehicles' path of seeing is present before them, they sever but one kind, and are said to obtain the noble nature; when the bodhisattva's path of seeing is present before him, he severs both kinds, and is said to obtain the noble nature."
The first stage · retaining the affliction to moisten rebirth
故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。 〔T1585 0052c19–c22〕
tr. "Therefore it is said: the bodhisattva, having attained direct realization, then within the ten stages' path of cultivation cultivates only the path of forever extinguishing the cognitive obstruction, retaining the afflictive obstruction to aid his vow and to take rebirth — unlike the two vehicles who hasten to perfect quiescence; and so in the path of cultivation he does not sever the afflictions, but severs them all at once only when about to become a buddha."
The buddha-stage · the all-at-once severing by the adamantine-like samādhi
此地於法雖得自在，而有餘障，未名最極。謂有俱生微所知障，及有任運煩惱障種，金剛喻定現在前時，彼皆頓斷，入如來地。 〔T1585 0053c18–c21〕
tr. "Though on this stage one has attained mastery over dharmas, there is yet a remnant obstruction, and it is not named the utmost. That is, there remain the innate subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction; when the adamantine-like samādhi is present before one, these are all severed at once, and one enters the tathāgata-stage."
故《集論》說：得菩提時頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃、大菩提故。 〔T1585 0053c24–c26〕
tr. "Therefore the Abhidharma-samuccaya says: at the time of attaining awakening one severs all at once the afflictive and the cognitive obstructions, becoming an arhat and becoming a tathāgata, since one witnesses the great nirvāṇa and the great awakening."
The severing of the two obstructions in three positions
此十一障，二障所攝。煩惱障中見所斷種，於極喜地見道初斷……所知障中見所斷種，於極喜地見道初斷。彼障現起，地前已伏。修所斷種，於十地中，漸次斷滅；金剛喻定現在前時，方永斷盡。 〔T1585 0054a06–a14〕
tr. "These eleven obstructions are subsumed by the two obstructions. Among the afflictive obstruction, the seeds severed by seeing are first severed in the path of seeing on the Stage of Utmost Joy … Among the cognitive obstruction, the seeds severed by seeing are first severed in the path of seeing on the Stage of Utmost Joy; their present-activity has already been subdued before the stages. The seeds severed by cultivation are gradually severed and extinguished within the ten stages; only when the adamantine-like samādhi is present before one are they forever severed to exhaustion."
The ten suchnesses · conventionally set up according to their excellence
十真如者：一、遍行真如：謂此真如二空所顯，無有一法而不在故。…… 〔T1585 0054b09–b10〕
tr. "As for the ten suchnesses: first, the all-pervading suchness — that is, this suchness is disclosed by the two emptinesses, since there is not one dharma in which it is not present. …"
雖真如性實無差別，而隨勝德假立十種。雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。 〔T1585 0054b25–b27〕
tr. "Though the nature of suchness is truly without difference, yet according to [each stage's] excellent virtue ten kinds are conventionally set up. Though on the first stage one has already penetrated the whole, the practice that can witness it is not yet complete; and to make it complete, [the others] are established one after another."
Essentials: at verse 29 the root treatise takes "the transformation of the basis" as its pivot — the "basis" is the other-dependent (the basis of the defiled and the pure: the defiled being the wholly-imagined-grasped, the pure being the perfectly-accomplished), the "transformation" has two parts (discarding-by-transformation the wholly-imagined, attaining-by-transformation the perfectly-accomplished; transforming the afflictions to attain nirvāṇa, transforming the cognitive [obstruction] to witness awakening), and this is the fruit of the two transformations of the basis. In broadly treating the preceding verse it takes the ten stages as its main thread, [the stages] having for their own-nature the total subsumption of conditioned and unconditioned virtues, serving as the excellent basis-and-support for the practices cultivated, causing the virtues to be born and grow, and so named "stages." The ten excellent practices are the ten perfections, each with its own-nature distinguished (giving = non-greed, discipline = the three karmas, patience = non-hatred and discerning wisdom and effort, effort = diligence, meditative concentration = one-pointedness, the latter five = the discernment of dharmas); only when embraced by the seven supremacies (abiding · basis · resolve · undertaking · skillful means · dedication · purity) are they named [a going] to the other shore; the number is fixed at ten because they counteract the ten obstructions and witness the ten suchnesses; and in the causal stage three names are set up (far · near · great perfections, paired with the three incalculable eons, the force of giving and the rest waxing through being-subdued, being-able-to-subdue, and definitively-subduing). As for the ten weighty obstructions, each stage severs one portion of the innate cognitive obstruction (common-being nature · wrong conduct · dullness · the present-activity of subtle afflictions · entering nirvāṇa by the lesser vehicle · the coarse mark · the subtle mark · making effort within the markless · the unwillingness to act for others' benefit · not yet having attained mastery over dharmas), each "severing two follies and their coarse-and-heavy"; and at the buddha-stage one further severs all at once, by the adamantine-like samādhi, the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction. The bodhisattva, in the path of cultivation, retains the afflictive obstruction to aid his vow and take rebirth, cultivating only the path of forever extinguishing the cognitive obstruction. The eleven obstructions are wholly subsumed by the two obstructions, and the coarse-and-heavy of the two obstructions each has the sense of "severing in three positions" (subduing before the stages · gradual [severing] within the ten stages · all-at-once [severing] by the adamantine). The ten suchnesses are conventionally set up with ten names according to each stage's excellent virtue (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease 〔the basis of mastery over marks and lands〕 · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference, and [the others] are established one after another in order to bring to completion the practice that can witness it.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
一、異生性障，世親《攝論》名與此同。《十地論》第一云：「凡夫我相障」，此名不然，此障之體非唯我故。……此障體性如何等者，謂分別二障，依此種子之上立異生性故。 〔T1830 0583b14–b19〕
tr. "First, the obstruction of the common-being nature — its name in Vasubandhu's [commentary on the] Saṃgraha is the same as here. The Daśabhūmika-śāstra, fascicle one, says 'the obstruction of the ordinary being's self-mark'; this name is not right, for the substance of this obstruction is not the self alone. … As to 'what is the substance-nature of this obstruction,' it is the discrimination-[arisen] two obstructions, since the common-being nature is set up upon their seeds."
違細名麁，違輕名重。所知障種名麁重者及非種麁重，地地別斷。煩惱障種名麁重者，金剛始除。 〔T1830 0573c23–c25〕
tr. "Opposed to the fine, it is named 'coarse'; opposed to the light, it is named 'heavy.' The cognitive obstruction's seeds named 'coarse-and-heavy,' as well as the non-seed coarse-and-heavy, are severed stage by stage, separately. The afflictive obstruction's seeds named 'coarse-and-heavy' are removed only at the adamantine [samādhi]."
〔《攝論本》及世親等說〕十地菩薩留煩惱障助願受生，故非正意，意趣於智斷所知障，故斷隨眠，不斷煩惱之隨眠也。 〔T1830 0586a15–a17〕
tr. "〔The Saṃgraha root and Vasubandhu and the rest say〕 the bodhisattva of the ten stages retains the afflictive obstruction to aid his vow and take rebirth; hence it is not the principal intent — the intent inclines to severing the cognitive obstruction by cognition, and so he severs the latent tendencies [of the cognitive obstruction], not the latent tendencies of the afflictions."
此十一障，二障所攝。述曰：斷位次中，初總即二障；後別解釋……體性寬狹更無別異，十地所斷雖但所知，俱品不行即通二障。 〔T1830 0589b21–b24〕
tr. "'These eleven obstructions are subsumed by the two obstructions.' The Shuji says: in the sequence of the severing-positions, the first [statement] in general is just the two obstructions; the latter [statements] explain them point by point … the breadth-and-narrowness of their substance-nature is no different at all; though what the ten stages sever is the cognitive [obstruction] alone, when [its] concomitant class does not operate, that extends to both obstructions."
三勝流真如至極為勝故。述曰：由得三惠照大乘法，觀此法教根本真如，名勝流〔真〕如。 〔T1830 0592a20–a22〕
tr. "'Third, the supreme-outflow suchness, since it is supreme to the utmost.' The Shuji says: by attaining the three [kinds of] wisdom that illumine the Mahāyāna dharma, one contemplates the root suchness of this dharma-teaching, named the supreme-outflow suchness."
On the "obstruction of the common-being nature" Kuiji glosses its substance (the common-being nature is set up upon the seeds of the discrimination-[arisen] two obstructions; since the dependent is severed, the depended-upon is said to be severed), and ties down the name with a distinction: the root treatise's name is the same as Vasubandhu's [commentary on the] Saṃgraha and differs from the Daśabhūmika-śāstra's "obstruction of the ordinary being's self-mark" (that name is not exhaustive, for the obstruction's substance is not the self-grasping alone). On the verse's third line "discards the two coarse-and-heavies" he parses "opposed to the fine, named coarse; opposed to the light, named heavy," and judges that the cognitive obstruction's coarse-and-heavy is severed stage by stage, separately, while the afflictive obstruction's coarse-and-heavy is removed only at the adamantine. On "retaining the affliction to moisten rebirth" he clarifies the intent that in the path of cultivation the bodhisattva severs the latent tendencies of the cognitive obstruction but not the latent tendencies of the afflictive obstruction. On "these eleven obstructions are subsumed by the two obstructions" he distinguishes that the breadth-and-narrowness of the obstructions' substance-nature is no different, and that though what the ten stages sever is the cognitive [obstruction] alone, when its concomitant class does not operate, that extends to both obstructions. On the third of the ten suchnesses, "supreme-outflow," he glosses its name and sense (by the three [kinds of] wisdom illumining the Mahāyāna dharma, contemplating the root suchness of the dharma-teaching). The ties-and-judgments of the senses of the ten stages' names, the own-nature of the ten perfections, the seven supremacies, the three names of the causal stage, and the gradual-and-all-at-once of the severing of the two obstructions in three positions — the Shuji, fascicles nine and ten, treats them in detail.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| the supramundane non-discriminating cognition | 無得·不思議·出世間智 the without-attainment · inconceivable · supramundane cognition | 出世無分別智·如如智 the supramundane non-discriminating cognition · the suchness-cognition ("this cognition is named the supramundane non-discriminating cognition; that is, object and cognition without difference, named the suchness-cognition" 〔0063c04〕) |
| the fruit of cognition-and-severing in the path of cultivation | 證得轉依（轉捨轉得）witnessing-and-attaining the transformation of the basis (discarding-by-transformation, attaining-by-transformation) | 亦名轉依 it too is named the transformation of the basis ("it too is named the transformation of the basis: discarding the basis of birth-and-death, resting only on the principle of suchness" 〔0063c05〕) |
| the seeds of the two obstructions, severed | 二麁重（二障種子立麁重名）the two coarse-and-heavies (the seeds of the two obstructions given the name coarse-and-heavy) | 麁重及執 the coarse-and-heavy and the grasping ("the coarse-and-heavy and the grasping, since the two are both exhausted. The coarse-and-heavy is the discriminated nature; the grasping is the other-dependent nature" 〔0063c06〕) · the latent tendencies of the two graspings ("the manifold delusions born of the latent tendencies of the two graspings" 〔0063b28〕) |
| entering consciousness-only · the two not appearing | 數修無分別智·捨二麁重 again and again cultivating the non-discriminating cognition · discarding the two coarse-and-heavies | 二不顯現·名入唯識 the two not appearing · named entering consciousness-only ("when the two do not appear, at that time the practitioner is named one who has entered consciousness-only" 〔0063c02〕) |
Xuanzang's "the without-attainment, inconceivable, supramundane cognition · discards the two coarse-and-heavies · then witnesses and attains the transformation of the basis," and Paramārtha's Zhuanshi lun's "the supramundane non-discriminating cognition (the suchness-cognition) · it too named the transformation of the basis · discarding the basis of birth-and-death · the coarse-and-heavy and the grasping both exhausted" — the technical terms and the sequence are largely the same; Xuanzang has "the two coarse-and-heavies" (the seeds of the two obstructions), Paramārtha has "the coarse-and-heavy and the grasping" (the coarse-and-heavy of the discriminated nature, the grasping of the other-dependent nature) or "the latent tendencies of the two graspings," a partial divergence of rendering. Paramārtha's Zhuanshi lun, at the path of cultivation, only briefly clarifies the transformation of the basis and the two-not-appearing named entering consciousness-only, and does not, like the root treatise, broadly open out the ten stages, ten obstructions, and ten suchnesses — a difference of fullness and brevity.
7. Key terms
- transformation of the basis (轉依, āśraya-parāvṛtti) — the turning-about of the basis (the other-dependent / the suchness of consciousness-only); discarding-by-transformation the wholly-imagined-grasped, attaining-by-transformation the perfectly-accomplished nature; the fruit of the two transformations of the basis = the great nirvāṇa (transforming the afflictions) · the unsurpassed awakening (transforming the cognitive [obstruction]).
- non-discriminating cognition (無分別智, nirvikalpa-jñāna) — the supramundane cognition apart from the grasped and the grasper; without attainment · inconceivable; cultivated again and again within the ten stages to sever the remaining obstructions.
- perfection (波羅蜜多, pāramitā) — [a going] to the other shore; the ten excellent practices (giving, discipline, patience, effort, concentration, wisdom · skillful means, vow, power, cognition), named [thus] only when embraced by the seven supremacies.
- coarse-and-heavy (麁重, dauṣṭhulya) — the unserviceableness of the seeds of the two obstructions, opposed to the fine and opposed to the light (the [calm of] pliancy); causing them to be forever extinguished is called "discarding."
- the ten suchnesses (十真如, daśa-tathatā) — the ten names conventionally set up according to the excellent virtue of the ten stages (all-pervading · supreme · supreme-outflow · non-appropriation · non-difference-of-kind · neither-defiled-nor-pure · non-difference-of-dharmas · neither-increase-nor-decrease · the basis of mastery-over-cognition · the basis of mastery-over-action and the rest); the nature of suchness is truly without difference.
- the adamantine-like samādhi (金剛喻定, vajropama-samādhi) — the samādhi arisen when about to become a buddha; all at once it severs the subtle cognitive obstruction and the spontaneous seeds of the afflictive obstruction, and one enters the tathāgata-stage.
〔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 mental factors · the wholesome (non-greed = the nature of giving · non-hatred, discerning wisdom, effort, diligence, one-pointedness, the discernment of dharmas = the nature of patience, effort, concentration, wisdom); the non-concurrent formations · the common-being nature (the basis of the obstruction of the common-being nature).
- Triṃśikā: verse 29 (the stage of cultivation · the transformation of the basis) — the verse-by-verse sister; verse 28 (the stage of penetrating comprehension) precedes · verse 30 (the ultimate stage) follows.
- Viṃśatikā: 〔none extant here〕 it chiefly [argues] consciousness-only-without-object and refutes outer grasping; the sequence of cultivation-and-witnessing across the ten stages has no direct counterpart.
- Madhyāntavibhāga: the Obstructions chapter ("obstructing the virtues of the ten stages, and so said to be the ten obstructions" — each of the ten stages setting up one obstruction, squarely bearing on this treatise's stage-by-stage counteracting of the ten weighty obstructions) · the Attainment-of-Fruit chapter (the transformation of the basis · the ten dharma-practices — the counterpart of the fruit-position of the path of cultivation).
- Mahāyānasaṃgraha: the Division on the Difference of Cultivation (the ten stages · counteracting the ten ignorances · the knowable dharma-realm of ten aspects · the ten perfections · subsuming the six perfections into the three trainings — the source of the broad treatment of this chapter's ten stages, ten suchnesses, and ten perfections, the Shuji citing this division throughout).
Within the treatise: the stage of penetrating comprehension (preceding · the path of seeing's first witnessing of suchness) · the stage of cultivation's transformation of the basis (next to this · the broad treatment of the fruit of the two transformations of the basis) · the ultimate stage (following · the perfect clarity of emerging from the obstructions · the four cognitions).
9. Collation position
Verse T1586 〔0061b18〕 · root T1585 the stage-of-cultivation gloss 〔transformation of the basis 0051a03·0051a07 · general statement 0051a20 · names of the ten stages 0051a22 · the own-nature of the ten stages 0051b05 · the ten excellent practices 0051b08 · the own-nature of the ten 0051b18 · the seven supremacies 0051b26 · the fixedness of number 0051c06 · the three names of the causal stage 0052b09 · the obstruction of the common-being nature 0052b20 · retaining the affliction to moisten rebirth 0052c19 · the adamantine all-at-once severing 0053c18 · the Samuccaya citation 0053c24 · the severing of the two obstructions in three positions 0054a06 · the ten suchnesses 0054b09 · conventionally set up according to virtue 0054b25〕 · Shuji T1830 〔the obstruction of the common-being nature 0583b14 · coarse-and-heavy 0573c23 · retaining the affliction to moisten rebirth 0586a15 · the eleven obstructions subsumed by the two 0589b21 · the supreme-outflow suchness 0592a20〕 · Zhuanshi lun T1587 〔0063b28·0063c02·0063c04·0063c05·0063c06〕. 〔Scripture〕 Avataṃsaka · Ten Stages chapter T279 〔0179b22〕 · Saṃdhinirmocana · Stages-and-Perfections chapter T676 〔0704b06·0704b29–c03〕. 〔Śāstra〕 Mahāyānasaṃgraha root T1594 〔the Division on the Difference of Cultivation 0145b20·0145b26·0145c12〕 · Yogācārabhūmi T1579 〔the Fundamental Section · Bodhisattva Stage 0565c19〕 · Samuccaya T1605 〔0692c06〕.