解深密經 品七 地波羅蜜多品
從凡夫到成佛，要走多遠？這一品給的不是一句口號，而是一張地圖。
世尊為觀自在菩薩鋪開這條路：從初地「極喜」直到佛地，十地連佛地共十一級；每一級，各有它要對治的愚與麁重——合二十二愚、十一麁重，一級一級剝落。所修的，是十波羅蜜多：布施、持戒、忍辱、精進、靜慮、般若六度，加方便、願、力、智後四度為助。
依地起度，依度除障：粗的先斷，細的後盡，要經三大不可數劫，皮、膚、骨層層剝淨。末了，世尊更點出：三乘同一法界、同一理趣，故密意說為一乘；這並不抹去有情種性之差別。
成佛，原是有階可循的。且看這十地的階梯，如何一級一級，通向覺地。
From the ordinary person to Buddhahood — how far is there to go? This chapter gives not a slogan, but a map.
The World-Honoured One spreads out this road for the bodhisattva Avalokiteśvara: from the first ground, "Great Joy," all the way to the Buddha-ground — ten grounds, with the Buddha-ground, eleven levels in all; and each level has its own folly and coarse-heaviness to be countered — twenty-two follies and eleven coarse-heavinesses together — peeled away level by level. What is cultivated is the ten perfections: the six perfections of giving, discipline, patience, vigour, meditation, and wisdom, with the latter four — skilful means, vow, power, and knowledge — as their aids.
Raising the perfections upon their grounds, removing the obstructions by the perfections: the coarse is severed first, the subtle exhausted last, passing through three great incalculable aeons, the skin, flesh, and bone peeled clean layer by layer. And at the close, the World-Honoured One points further: the three vehicles share one Dharma-realm and one principle, and so, by hidden intent, are spoken of as One Vehicle; this does not erase differences among beings’ lineages.
Buddhahood, after all, has stages one may follow. Now behold this ladder of the ten grounds, how level by level it leads up to the ground of awakening.
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0703b13〕
爾時，觀自在菩薩白佛言：「世尊！如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。如是諸地，幾種清淨？幾分所攝？」
爾時，世尊告觀自在菩薩曰：「善男子！當知諸地四種清淨、十一分攝。
「云何名為四種清淨能攝諸地？謂增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨於後後地轉勝妙故，當知能攝從第四地乃至佛地。善男子！當知如是四種清淨普攝諸地。
「云何名為十一種分能攝諸地？謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。彼諸菩薩由是因緣，此分圓滿。而未能於微細毀犯誤現行中正知而行，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得世間圓滿、等持、等至及圓滿聞持陀羅尼，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令隨所獲得菩提分法，多修習住，心未能捨諸等至愛及與法愛，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於諸諦道理如實觀察，又未能於生死涅槃棄捨一向背趣作意，又未能修方便所攝菩提分法，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於生死流轉如實觀察，又由於彼多生厭故，未能多住無相作意，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令無相作意、無缺、無間、多修習住，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於無相住中捨離功用，又未能得於相自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於異名眾相、訓詞差別、一切品類宣說法中，得大自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得圓滿法身現前證受，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得遍於一切所知境界無著、無礙、妙智、妙見，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，由是因緣，此分圓滿。此分滿故，於一切分皆得圓滿。善男子！當知如是十一種分普攝諸地。」
觀自在菩薩復白佛言：「世尊！何緣最初名極喜地？乃至何緣說名佛地？」
佛告觀自在菩薩曰：「善男子！成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地。遠離一切微細犯戒，是故第二名離垢地。由彼所得三摩地及聞持陀羅尼，能為無量智光依止，是故第三名發光地。由彼所得菩提分法，燒諸煩惱，智如火焰，是故第四名焰慧地。由即於彼菩提分法，方便修習最極艱難，方得自在，是故第五名極難勝地。現前觀察諸行流轉，又於無相多修作意方現在前，是故第六名現前地。能遠證入無缺無間無相作意，與清淨地共相隣接，是故第七名遠行地。由於無相得無功用，於諸相中不為現行煩惱所動，是故第八名不動地。於一切種說法自在，獲得無罪廣大智慧，是故第九名善慧地。麁重之身，廣如虛空，法身圓滿，譬如大雲，皆能遍覆，是故第十名法雲地。永斷最極微細煩惱及所知障，無著無礙，於一切種所知境界，現正等覺，故第十一說名佛地。」
觀自在菩薩復白佛言：「於此諸地有幾愚癡、有幾麁重為所對治？」
佛告觀自在菩薩曰：「善男子！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。於第二地有二愚癡：一者、微細誤犯愚癡，二者、種種業趣愚癡；及彼麁重為所對治。於第三地有二愚癡：一者、欲貪愚癡，二者、圓滿聞持陀羅尼愚癡；及彼麁重為所對治。於第四地有二愚癡：一者、等至愛愚癡，二者、法愛愚癡；及彼麁重為所對治。於第五地有二愚癡：一者、一向作意棄背生死愚癡，二者、一向作意趣向涅槃愚癡；及彼麁重為所對治。於第六地有二愚癡：一者、現前觀察諸行流轉愚癡，二者、相多現行愚癡；及彼麁重為所對治。於第七地有二愚癡：一者、微細相現行愚癡，二者一向無相作意方便愚癡；及彼麁重為所對治。於第八地有二愚癡：一者、於無相作功用愚癡，二者、於相自在愚癡；及彼麁重為所對治。於第九地有二愚癡：一者、於無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二者辯才自在愚癡；及彼麁重為所對治。於第十地有二愚癡：一者、大神通愚癡，二者、悟入微細祕密愚癡；及彼麁重為所對治。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；而阿耨多羅三藐三菩提離彼繫縛。」
觀自在菩薩復白佛言：「世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，令諸菩薩能破如是大愚癡羅網，能越如是大麁重稠林，現前證得阿耨多羅三藐三菩提。」
觀自在菩薩復白佛言：「世尊！如是諸地，幾種殊勝之所安立？」
佛告觀自在菩薩曰：「善男子！略有八種：一者、增上意樂清淨；二者、心清淨；三者、悲清淨；四者、到彼岸清淨；五者、見佛供養承事清淨；六者、成熟有情清淨；七者、生清淨；八者、威德清淨。
「善男子！於初地中，所有增上意樂清淨，乃至威德清淨；後後諸地乃至佛地，所有增上意樂清淨，乃至威德清淨，當知彼諸清淨展轉增勝，唯於佛地除生清淨。又初地中所有功德，於上諸地平等皆有，當知自地功德殊勝。一切菩薩十地功德皆是有上，佛地功德當知無上。」
觀自在菩薩復白佛言：「世尊！何因緣故說菩薩生，於諸有生最為殊勝？」
佛告觀自在菩薩曰：「善男子！四因緣故：一者、極淨善根所集起故；二者、故意思擇力所取故；三者、悲愍濟度諸眾生故；四者、自能無染除他染故。」
觀自在菩薩復白佛言：「世尊！何因緣故說諸菩薩行廣大願、妙願、勝願？」
佛告觀自在菩薩曰：「善男子！四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大願、妙願、勝願。」
觀自在菩薩復白佛言：「世尊！是諸菩薩凡有幾種所應學事？」
佛告觀自在菩薩曰：「善男子！菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。」
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是增上戒學所攝？幾是增上心學所攝？幾是增上慧學所攝？」
佛告觀自在菩薩曰：「善男子！當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是福德資糧所攝？幾是智慧資糧所攝？」
佛告觀自在菩薩曰：「善男子！若增上戒學所攝者，是名福德資糧所攝；若增上慧學所攝者，是名智慧資糧所攝；我說精進、靜慮二種遍於一切。」
觀自在菩薩復白佛言：「世尊！於此六種所學事中，菩薩云何應當修學？」
佛告觀自在菩薩曰：「善男子！由五種相應當修學：一者、最初於菩薩藏波羅蜜多相應微妙正法教中，猛利信解；二者、次於十種法行，以聞、思、修所成妙智，精進修行；三者、隨護菩提之心；四者、親近真善知識；五者、無間勤修善品。」
觀自在菩薩復白佛言：「世尊！何因緣故，施設如是所應學事，但有六數？」
佛告觀自在菩薩曰：「善男子！二因緣故：一者、饒益諸有情故；二者、對治諸煩惱故。當知前三饒益有情，後三對治一切煩惱。前三饒益諸有情者，謂諸菩薩由布施故，攝受資具饒益有情；由持戒故，不行損害逼迫惱亂，饒益有情；由忍辱故，於彼損害逼迫惱亂堪能忍受，饒益有情。後三對治諸煩惱者，謂諸菩薩由精進故，雖未永伏一切煩惱，亦未永害一切隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行；由靜慮故，永伏煩惱；由般若故，永害隨眠。」
觀自在菩薩復白佛言：「世尊！何因緣故，施設所餘波羅蜜多，但有四數？」
佛告觀自在菩薩曰：「善男子！由前六種波羅蜜多為助伴故。謂諸菩薩，於前三種波羅蜜多所攝有情，以諸攝事，方便善巧而攝受之，安置善品，是故我說方便善巧波羅蜜多與前三種而為助伴。若諸菩薩，於現法中煩惱多故，於修無間無有堪能，羸劣意樂故、下界勝解故，於內心住無有堪能，於菩薩藏不能聞緣善修習故，所有靜慮，不能引發出世間慧。彼便攝受少分狹劣福德資糧，為未來世煩惱輕微，心生正願，如是名願波羅蜜多。由此願故，煩惱微薄，能修精進，是故我說願波羅蜜多與精進波羅蜜多而為助伴。若諸菩薩，親近善士，聽聞正法，如理作意為因緣故，轉劣意樂成勝意樂，亦能獲得上界勝解，如是名力波羅蜜多。由此力故，於內心住有所堪能，是故我說力波羅蜜多與靜慮波羅蜜多而為助伴。若諸菩薩，於菩薩藏，已能聞緣善修習故，能發靜慮，如是名智波羅蜜多。由此智故，堪能引發出世間慧，是故我說智波羅蜜多與慧波羅蜜多而為助伴。」
觀自在菩薩復白佛言：「世尊！何因緣故，宣說六種波羅蜜多如是次第？」
佛告觀自在菩薩曰：「善男子！能為後後引發依故。謂諸菩薩，若於身財無所顧悋，便能受持清淨禁戒；為護禁戒，便修忍辱；修忍辱已，能發精進；發精進已，能辦靜慮；具靜慮已，便能獲得出世間慧。是故我說波羅蜜多如是次第。」
觀自在菩薩復白佛言：「世尊！如是六種波羅蜜多，各有幾種品類差別？」
佛告觀自在菩薩曰：「善男子！各有三種。施三種者：一者、法施；二者、財施；三者、無畏施。戒三種者：一者、轉捨不善戒；二者、轉生善戒；三者、轉生饒益有情戒。忍三種者：一者、耐怨害忍；二者、安受苦忍；三者、諦察法忍。精進三種者：一者、被甲精進；二者、轉生善法加行精進；三者、饒益有情加行精進。靜慮三種者：一者、無分別寂靜極寂靜無罪故，對治煩惱眾苦樂住靜慮；二者、引發功德靜慮；三者、引發饒益有情靜慮。慧三種者：一者、緣世俗諦慧；二者、緣勝義諦慧；三者、緣饒益有情慧。」
觀自在菩薩復白佛言：「世尊！何因緣故，波羅蜜多說名波羅蜜多？」
佛告觀自在菩薩曰：「善男子！五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。無染著者，謂不染著波羅蜜多諸相違事。無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。無罪過者，謂於如是波羅蜜多無間雜染法，離非方便行。無分別者，謂於如是波羅蜜多，不如言詞執著自相。正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。」
「世尊！何等名為波羅蜜多諸相違事？」
「善男子！當知此事略有六種：一者、於喜樂欲財富自在諸欲樂中，深見功德及與勝利；二者、於隨所樂縱身、語、意而現行中，深見功德及與勝利；三者、於他輕蔑不堪忍中，深見功德及與勝利；四者、於不勤修著欲樂中，深見功德及與勝利；五者、於處憒鬧世雜亂行，深見功德及與勝利；六者、於見、聞、覺、知、言說戲論，深見功德及與勝利。」
「世尊！如是一切波羅蜜多何果異熟？」
「善男子！當知此亦略有六種：一者、得大財富；二者、往生善趣；三者、無怨無壞多諸喜樂；四者、為眾生主；五者、身無惱害；六者、有大宗葉。」
「世尊！何等名為波羅蜜多間雜染法？」
「善男子！當知略由四種加行：一者、無悲加行故；二者、不如理加行故；三者、不常加行故；四者、不慇重加行故。不如理加行者，謂修行餘波羅蜜多時，於餘波羅蜜多遠離失壞。」
「世尊！何等名為非方便行？」
「善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處安置善處，如是名為非方便行。何以故？善男子！非於眾生唯作此事名實饒益。譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益。」
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多有幾清淨？」
佛告觀自在菩薩曰：「善男子！我終不說波羅蜜多，除上五相有餘清淨。然我即依如是諸事總別，當說波羅蜜多清淨之相。
「總說一切波羅蜜多清淨相者，當知七種。何等為七？一者、菩薩於此諸法不求他知；二者、於此諸法見已不生執著；三者、即於如是諸法不生疑惑，謂為能得大菩提不？四者、終不自讚毀他有所輕蔑；五者、終不憍傲放逸；六者、終不少有所得便生喜足；七者、終不由此諸法，於他發起嫉妬慳悋。
「別說一切波羅蜜多清淨相者，亦有七種。何等為七？謂諸菩薩，如我所說七種布施清淨之相，隨順修行。一者、由施物清淨行清淨施；二者、由戒清淨行清淨施；三者、由見清淨行清淨施；四者、由心清淨行清淨施；五者、由語清淨行清淨施；六者、由智清淨行清淨施；七者、由垢清淨行清淨施。是名七種施清淨相。
「又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅，堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處，是名七種戒清淨相。
「若諸菩薩於自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發；亦不反罵、不瞋、不打、不恐、不弄、不以種種不饒益事反相加害；不懷怨結；若諫誨時不令恚惱；亦復不待他來諫誨；不由恐怖有染愛心而行忍辱；不以作恩而便放捨，是名七種忍清淨相。
「若諸菩薩，通達精進平等之性；不由勇猛勤精進故自舉陵他；具大勢力；具大精進；有所堪能；堅固勇猛；於諸善法終不捨軛，如是名為七種精進清淨之相。
「若諸菩薩，有善通達相三摩地靜慮；有圓滿三摩地靜慮；有俱分三摩地靜慮；有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；有於菩薩藏聞緣修習無量三摩地靜慮，如是名為七種靜慮清淨之相。
「若諸菩薩，遠離增益、損減二邊行於中道，是名為慧；由此慧故，如實了知解脫門義，謂空、無願、無相三解脫門；如實了知有自性義，謂遍計所執、若依他起、若圓成實三種自性；如實了知無自性義，謂相、生、勝義三種無自性性；如實了知世俗諦義，謂於五明處；如實了知勝義諦義，謂於七真如；又無分別離諸戲論純一理趣多所住故，無量總法為所緣故，及毘鉢舍那故；能善成辦法隨法行，是名七種慧清淨相。」
觀自在菩薩復白佛言：「世尊！如是五相各有何業？」
佛告觀自在菩薩曰：「善男子！當知彼相有五種業，謂諸菩薩無染著故，於現法中於所修習波羅蜜多，恒常殷重勤修加行無有放逸。無顧戀故，攝受當來不放逸因。無罪過故，能正修習極善圓滿、極善清淨極善鮮白波羅蜜多。無分別故，方便善巧波羅蜜多，速得圓滿。正迴向故，一切生處波羅蜜多及彼可愛諸果異熟，皆得無盡，乃至無上正等菩提。」
觀自在菩薩復白佛言：「世尊！如是所說波羅蜜多，何者最廣大？何者無染污？何者最明盛？何者不可動？何者最清淨？」
佛告觀自在菩薩曰：「善男子！無染著性、無顧戀性、正迴向性，最為廣大。無罪過性、無分別性，無有染污。思擇所作，最為明盛。已入無退轉法地者，名不可動。若十地攝、佛地攝者，名最清淨。」
觀自在菩薩復白佛言：「世尊！何因緣故，菩薩所得波羅蜜多諸可愛果及諸異熟常無有盡？波羅蜜多亦無有盡？」
佛告觀自在菩薩曰：「善男子！展轉相依生起修習無間斷故。」
觀自在菩薩復白佛言：「世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？」
佛告觀自在菩薩曰：「善男子！五因緣故：一者、波羅蜜多是最增上喜樂因故；二者、波羅蜜多是其究竟饒益一切自他因故；三者、波羅蜜多是當來世彼可愛果異熟因故；四者、波羅蜜多非諸雜染所依事故；五者、波羅蜜多非是畢竟變壞法故。」
觀自在菩薩復白佛言：「世尊！一切波羅蜜多，各有幾種最勝威德？」
佛告觀自在菩薩曰：「善男子！當知一切波羅蜜多，各有四種最勝威德：一者、於此波羅蜜多正修行時，能捨慳悋、犯戒、心憤、懈怠、散亂、見趣所治；二者、於此正修行時，能為無上正等菩提、真實資糧；三者、於此正修行時，於現法中能自攝受饒益有情；四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。」
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多，何因？何果？有何義利？」
佛告觀自在菩薩曰：「善男子！如是一切波羅蜜多，大悲為因；微妙可愛諸果異熟，饒益一切有情為果；圓滿無上廣大菩提為大義利。」
觀自在菩薩白佛言：「世尊！若諸菩薩具足一切無盡財寶成就大悲，何緣世間現有眾生貧窮可得？」
佛告觀自在菩薩曰：「善男子！是諸眾生自業過失！若不爾者，菩薩常懷饒益他心，又常具足無盡財寶，若諸眾生無自惡業能為障礙，何有世間貧窮可得？譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果。」
觀自在菩薩復白佛言：「世尊！菩薩以何等波羅蜜多，取一切法無自性性？」
佛告觀自在菩薩曰：「善男子！以般若波羅蜜多能取諸法無自性性。」
「世尊！若般若波羅蜜多能取諸法無自性性，何故不取有自性性？」
「善男子！我終不說以無自性性取無自性性。然無自性性，離諸文字自內所證；不可捨於言說文字而能宣說。是故我說般若波羅蜜多能取諸法無自性性。」
觀自在菩薩復白佛言：「世尊！如佛所說波羅蜜多，近波羅蜜多，大波羅蜜多。云何波羅蜜多？云何近波羅蜜多？云何大波羅蜜多？」
佛告觀自在菩薩曰：「善男子！若諸菩薩經無量時修行施等成就善法，而諸煩惱猶故現行，未能制伏然為彼伏，謂於勝解行地軟中勝解轉時，是名波羅蜜多。復於無量時修行施等，漸復增上，成就善法，而諸煩惱猶故現行，然能制伏非彼所伏，謂從初地已上，是名近波羅蜜多。復於無量時修行布施等，轉復增上，成就善法，一切煩惱皆不現行，謂從八地已上，是名大波羅蜜多。」
觀自在菩薩復白佛言：「世尊！此諸地中煩惱隨眠可有幾種？」
佛告觀自在菩薩曰：「善男子！略有三種：一者、害伴隨眠，謂於前五地。何以故？善男子！諸不俱生現行煩惱，是俱生煩惱現行助伴，彼於爾時永無復有，是故說名害伴隨眠；二者、羸劣隨眠，謂於第六、第七地中微細現行，若修所伏不現行故；三者、微細隨眠，謂於第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。」
觀自在菩薩復白佛言：「世尊！此諸隨眠，幾種麁重斷所顯示？」
佛告觀自在菩薩曰：「善男子！但由二種：謂由在皮麁重斷故，顯彼初二，復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。」
觀自在菩薩復白佛言：「世尊！經幾不可數劫能斷如是麁重？」
佛告觀自在菩薩曰：「善男子！經於三大不可數劫、或無量劫，所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那量劫不可數故。」
觀自在菩薩復白佛言：「世尊！是諸菩薩於諸地中所生煩惱，當知何相？何失？何德？」
佛告觀自在菩薩曰：「善男子！無染污相。何以故？是諸菩薩於初地中，定於一切諸法法界已善通達，由此因緣，菩薩要知方起煩惱非為不知，是故說名無染污相。於自身中不能生苦，故無過失。菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。」
觀自在菩薩復白佛言：「甚奇！世尊！無上菩提乃有如是大功德利，令諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德？」
觀自在菩薩復白佛言：「世尊！如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？」
佛告觀自在菩薩曰：「善男子！如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；於大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。於中或有如言於義妄起分別，一類增益，一類損減。又於諸乘差別道理，謂互相違，如是展轉遞興諍論。如是名為此中密意。」
爾時，世尊欲重宣此義，而說頌曰：
「諸地攝想所對治，殊勝生願及諸學，
由依佛說是大乘，於此善修成大覺。
宣說諸法種種性，復說皆同一理趣，
謂於下乘或上乘，故我說乘無異性。
如言於義妄分別，或有增益或損減，
謂此二種互相違，愚癡意解成乖諍。」
爾時，觀自在菩薩摩訶薩復白佛言：「世尊！於是解深密法門中，此名何教？我當云何奉持？」
佛告觀自在菩薩曰：「善男子！此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！」
說此諸地波羅蜜多了義教時，於大會中有七十五千菩薩，皆得菩薩大乘光明三摩地。
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.
廣明諸地
那時，觀自在菩薩對佛說：「世尊！如佛所說的菩薩十地，就是極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；又說佛地為第十一。這樣的諸地，有幾種清淨？由幾分所攝？」
那時，世尊告訴觀自在菩薩說：「善男子！當知諸地由四種清淨、十一分所攝。
「怎麼叫作四種清淨能攝諸地呢？就是：增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨，因為在後後地上轉轉勝妙，當知能攝從第四地一直到佛地。善男子！當知這四種清淨普攝諸地。
「怎麼叫作十一種分能攝諸地呢？就是：諸菩薩先在勝解行地，依十種法行，極善修習勝解忍，因此超過彼地，證入菩薩正性離生——由這因緣，這一分圓滿了；可是還不能在微細的毀犯誤現行中正知而行——由這因緣，這一分還沒圓滿。為了讓這一分圓滿，精勤修習便能證得——這一分又圓滿了；可是還不能得世間的圓滿等持、等至，以及圓滿的聞持陀羅尼——由這因緣，這一分還沒圓滿。為了讓這一分圓滿，精勤修習便能證得——這一分又圓滿了；可是還不能令所獲得的菩提分法多修習住，心也還不能捨諸等至愛與法愛——由這因緣，這一分還沒圓滿。如此一分一分，未圓而修、修而後圓：又不能於諸諦道理如實觀察、未能於生死涅槃捨一向背趣作意、未能修方便所攝的菩提分法，修圓之後又進；又不能於生死流轉如實觀察、由多生厭而未能多住無相作意，修圓之後又進；又不能令無相作意無缺、無間地多修習住，修圓之後又進；又不能於無相住中捨離功用、未能得於相自在，修圓之後又進；又不能於異名眾相、訓詞差別、一切品類宣說法中得大自在，修圓之後又進；又不能得圓滿法身的現前證受，修圓之後又進；又不能得遍於一切所知境界的無著、無礙、妙智、妙見——為令這一分圓滿，精勤修習便能證得，由這因緣，這一分圓滿；這一分圓滿了，於一切分都得圓滿。善男子！當知這十一種分普攝諸地。」
觀自在菩薩又對佛說：「世尊！什麼緣故最初名極喜地？乃至什麼緣故說名佛地？」
佛告訴觀自在菩薩說：「善男子！成就大義，得未曾得的出世間心，生大歡喜，所以最初名極喜地。遠離一切微細犯戒，所以第二名離垢地。由他所得的三摩地與聞持陀羅尼，能作無量智光的依止，所以第三名發光地。由他所得的菩提分法，燒諸煩惱，智如火焰，所以第四名焰慧地。就在那菩提分法上，方便修習最極艱難，方得自在，所以第五名極難勝地。現前觀察諸行流轉，又於無相多修作意纔現在前，所以第六名現前地。能遠證入無缺、無間、無相的作意，與清淨地相鄰接，所以第七名遠行地。由於無相而得無功用，於諸相中不被現行煩惱所動，所以第八名不動地。於一切種說法自在，獲得無罪的廣大智慧，所以第九名善慧地。麁重之身廣如虛空，法身圓滿譬如大雲，皆能遍覆，所以第十名法雲地。永斷最極微細的煩惱與所知障，無著無礙，於一切種所知境界現正等覺，所以第十一說名佛地。」
觀自在菩薩又對佛說：「於這諸地，有幾愚癡、有幾麁重為所對治？」
佛告訴觀自在菩薩說：「善男子！這諸地中有二十二種愚癡、十一種麁重為所對治。就是：於初地有二愚癡——一是執著補特伽羅及法愚癡，二是惡趣雜染愚癡；以及那麁重為所對治。於第二地有二愚癡——一是微細誤犯愚癡，二是種種業趣愚癡；以及那麁重為所對治。於第三地有二愚癡——一是欲貪愚癡，二是圓滿聞持陀羅尼愚癡；以及那麁重為所對治。於第四地有二愚癡——一是等至愛愚癡，二是法愛愚癡；以及那麁重為所對治。於第五地有二愚癡——一是一向作意棄背生死愚癡，二是一向作意趣向涅槃愚癡；以及那麁重為所對治。於第六地有二愚癡——一是現前觀察諸行流轉愚癡，二是相多現行愚癡；以及那麁重為所對治。於第七地有二愚癡——一是微細相現行愚癡，二是一向無相作意方便愚癡；以及那麁重為所對治。於第八地有二愚癡——一是於無相作功用愚癡，二是於相自在愚癡；以及那麁重為所對治。於第九地有二愚癡——一是於無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二是辯才自在愚癡；以及那麁重為所對治。於第十地有二愚癡——一是大神通愚癡，二是悟入微細祕密愚癡；以及那麁重為所對治。於如來地有二愚癡——一是於一切所知境界極微細著愚癡，二是極微細礙愚癡；以及那麁重為所對治。
「善男子！由這二十二種愚癡及十一種麁重，安立諸地；而阿耨多羅三藐三菩提離開了那些繫縛。」
觀自在菩薩又對佛說：「世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，能令諸菩薩破這樣的大愚癡羅網，越這樣的大麁重稠林，現前證得阿耨多羅三藐三菩提。」
觀自在菩薩又對佛說：「世尊！這樣的諸地，由幾種殊勝所安立？」
佛告訴觀自在菩薩說：「善男子！略有八種：一是增上意樂清淨，二是心清淨，三是悲清淨，四是到彼岸清淨，五是見佛供養承事清淨，六是成熟有情清淨，七是生清淨，八是威德清淨。
「善男子！於初地中所有的增上意樂清淨，乃至威德清淨；後後諸地乃至佛地所有的增上意樂清淨，乃至威德清淨——當知這些清淨展轉增勝，唯獨於佛地除去生清淨。又初地中所有的功德，於上諸地平等都有，當知各自地的功德是殊勝的。一切菩薩十地的功德都還是有上的，佛地功德當知是無上的。」
觀自在菩薩又對佛說：「世尊！什麼因緣說菩薩的生，於諸有生中最為殊勝？」
佛告訴觀自在菩薩說：「善男子！由四因緣：一是極淨善根所集起，二是由故意思擇力所取，三是悲愍濟度諸眾生，四是自己能無染而除他人之染。」
觀自在菩薩又對佛說：「世尊！什麼因緣說諸菩薩行廣大願、妙願、勝願？」
佛告訴觀自在菩薩說：「善男子！由四因緣：諸菩薩能善了知涅槃樂住，堪能速證；卻又棄捨那速證的樂住；無緣、無待而發大願心；為了利益諸有情，安處於多種種、長時的大苦。所以我說那些菩薩行廣大願、妙願、勝願。」
廣明十度
觀自在菩薩又對佛說：「世尊！這些菩薩共有幾種所應學的事？」
佛告訴觀自在菩薩說：「善男子！菩薩的學事略有六種：就是布施、持戒、忍辱、精進、靜慮、慧到彼岸。」
觀自在菩薩又對佛說：「世尊！這六種所應學的事，幾種是增上戒學所攝？幾種是增上心學所攝？幾種是增上慧學所攝？」
佛告訴觀自在菩薩說：「善男子！當知前三種但是增上戒學所攝；靜慮一種但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」
觀自在菩薩又對佛說：「世尊！這六種所應學的事，幾種是福德資糧所攝？幾種是智慧資糧所攝？」
佛告訴觀自在菩薩說：「善男子！若是增上戒學所攝的，就名福德資糧所攝；若是增上慧學所攝的，就名智慧資糧所攝；我說精進、靜慮二種遍於一切。」
觀自在菩薩又對佛說：「世尊！在這六種所學事中，菩薩應當怎樣修學？」
佛告訴觀自在菩薩說：「善男子！由五種相應當修學：一是最初於菩薩藏波羅蜜多相應的微妙正法教中，起猛利的信解；二是其次於十種法行，以聞、思、修所成的妙智精進修行；三是隨護菩提之心；四是親近真善知識；五是無間勤修善品。」
觀自在菩薩又對佛說：「世尊！什麼因緣施設這所應學的事，只有六數？」
佛告訴觀自在菩薩說：「善男子！由二因緣：一是饒益諸有情，二是對治諸煩惱。當知前三饒益有情，後三對治一切煩惱。前三饒益諸有情：諸菩薩由布施，攝受資具饒益有情；由持戒，不行損害、逼迫、惱亂而饒益有情；由忍辱，於那損害、逼迫、惱亂堪能忍受而饒益有情。後三對治諸煩惱：諸菩薩由精進，雖還未永伏一切煩惱、未永害一切隨眠，卻能勇猛修諸善品，那些煩惱不能傾動善品加行；由靜慮，永伏煩惱；由般若，永害隨眠。」
觀自在菩薩又對佛說：「世尊！什麼因緣施設其餘的波羅蜜多，只有四數？」
佛告訴觀自在菩薩說：「善男子！是為了給前六種波羅蜜多作助伴。就是：諸菩薩對前三種波羅蜜多所攝的有情，以諸攝事方便善巧地攝受他、安置於善品——所以我說方便善巧波羅蜜多與前三種而為助伴。若諸菩薩在現法中煩惱多，於無間修習無有堪能，因意樂羸劣、勝解下劣，於內心住無有堪能，於菩薩藏不能聞緣善修習，所有靜慮不能引發出世間慧；他便攝受少分狹劣的福德資糧，為了未來世煩惱輕微而心生正願——這就名願波羅蜜多。由這願，煩惱微薄，能修精進，所以我說願波羅蜜多與精進波羅蜜多而為助伴。若諸菩薩親近善士、聽聞正法、如理作意，由這因緣轉劣意樂成勝意樂，也能獲得上界勝解——這就名力波羅蜜多。由這力，於內心住有所堪能，所以我說力波羅蜜多與靜慮波羅蜜多而為助伴。若諸菩薩於菩薩藏已能聞緣善修習，能發靜慮——這就名智波羅蜜多。由這智，堪能引發出世間慧，所以我說智波羅蜜多與慧波羅蜜多而為助伴。」
觀自在菩薩又對佛說：「世尊！什麼因緣宣說這六種波羅蜜多是這樣的次第？」
佛告訴觀自在菩薩說：「善男子！是為了能作後後的引發依止。就是：諸菩薩若對身、財無所顧惜，便能受持清淨禁戒；為了護持禁戒，便修忍辱；修忍辱後能發精進；發精進後能辦靜慮；具足靜慮後便能獲得出世間慧。所以我說波羅蜜多是這樣的次第。」
觀自在菩薩又對佛說：「世尊！這六種波羅蜜多，各有幾種品類差別？」
佛告訴觀自在菩薩說：「善男子！各有三種。施的三種：一是法施，二是財施，三是無畏施。戒的三種：一是轉捨不善戒，二是轉生善戒，三是轉生饒益有情戒。忍的三種：一是耐怨害忍，二是安受苦忍，三是諦察法忍。精進的三種：一是被甲精進，二是轉生善法加行精進，三是饒益有情加行精進。靜慮的三種：一是無分別、寂靜、極寂靜、無罪，能對治煩惱眾苦的樂住靜慮，二是引發功德靜慮，三是引發饒益有情靜慮。慧的三種：一是緣世俗諦慧，二是緣勝義諦慧，三是緣饒益有情慧。」
觀自在菩薩又對佛說：「世尊！什麼因緣波羅蜜多說名波羅蜜多？」
佛告訴觀自在菩薩說：「善男子！由五因緣：一是無染著，二是無顧戀，三是無罪過，四是無分別，五是正迴向。無染著，是說不染著波羅蜜多的諸相違事。無顧戀，是說於一切波羅蜜多的諸果異熟及報恩中，心無繫縛。無罪過，是說於這樣的波羅蜜多無間雜的染法，遠離非方便行。無分別，是說於這樣的波羅蜜多，不如言詞執著它的自相。正迴向，是說以這樣所作、所集的波羅蜜多，迴求無上大菩提果。」
觀自在菩薩又問：「世尊！什麼叫作波羅蜜多的諸相違事？」
佛說：「善男子！當知這事略有六種：一是於喜樂、欲、財富、自在諸欲樂中，深見其功德與勝利；二是於隨所樂而縱身、語、意現行中，深見其功德與勝利；三是於他人輕蔑而不堪忍中，深見其功德與勝利；四是於不勤修而著欲樂中，深見其功德與勝利；五是於處憒鬧、世雜亂行，深見其功德與勝利；六是於見、聞、覺、知、言說戲論，深見其功德與勝利。」
觀自在菩薩又問：「世尊！這一切波羅蜜多有什麼果異熟？」
佛說：「善男子！當知這也略有六種：一是得大財富，二是往生善趣，三是無怨、無壞、多諸喜樂，四是為眾生主，五是身無惱害，六是有大宗葉。」
觀自在菩薩又問：「世尊！什麼叫作波羅蜜多的間雜染法？」
佛說：「善男子！當知略由四種加行：一是無悲加行，二是不如理加行，三是不常加行，四是不慇重加行。不如理加行，是說修行其餘波羅蜜多時，於其餘波羅蜜多遠離失壞。」
觀自在菩薩又問：「世尊！什麼叫作非方便行？」
佛說：「善男子！若諸菩薩以波羅蜜多饒益眾生時，只攝財物饒益眾生便為喜足，卻不令他出不善處、安置善處——這就名非方便行。為什麼呢？善男子！並不是對眾生只作這一事就名實饒益。譬如糞穢，無論多少，終無有能令它成為香潔的。眾生也是這樣，由於行苦的緣故，其性本苦，沒有方便、只用財物暫相饒益，是不能令他成樂的；唯有安處於妙善法中，纔可得名第一饒益。」
觀自在菩薩又對佛說：「世尊！這一切波羅蜜多有幾種清淨？」
佛告訴觀自在菩薩說：「善男子！我終究不說波羅蜜多除了上面五相之外另有別的清淨。然而我就依這樣的諸事，分總、別來說波羅蜜多的清淨之相。
「總說一切波羅蜜多清淨相，當知有七種：一是菩薩於這諸法不求他人知道；二是於這諸法見了不生執著；三是就於這樣的諸法不生疑惑——疑說是否能得大菩提；四是終不自讚毀他、有所輕蔑；五是終不憍傲放逸；六是終不少有所得便生喜足；七是終不由這諸法，對他人發起嫉妒慳悋。
「別說一切波羅蜜多清淨相，也有七種：諸菩薩如我所說的七種布施清淨之相隨順修行——一是由施物清淨而行清淨施，二是由戒清淨而行清淨施，三是由見清淨而行清淨施，四是由心清淨而行清淨施，五是由語清淨而行清淨施，六是由智清淨而行清淨施，七是由垢清淨而行清淨施：這名七種施清淨相。又諸菩薩能善了知所制立的律儀、一切學處，能善了知出離所犯，具足常尸羅、堅固尸羅、常作尸羅、常轉尸羅，受學一切所有學處：這名七種戒清淨相。又諸菩薩於自己所有的業果異熟深生依信，一切不饒益事現前時不生憤發，也不反罵、不瞋、不打、不恐、不弄，不以種種不饒益事反相加害，不懷怨結，受諫誨時不令恚惱，也不待他人來諫誨，不由恐怖、有染愛心而行忍辱，不以作恩便放捨：這名七種忍清淨相。又諸菩薩通達精進的平等之性，不由勇猛勤精進而自舉陵他，具大勢力、具大精進、有所堪能、堅固勇猛，於諸善法終不捨軛：這名七種精進清淨之相。又諸菩薩有善通達相三摩地靜慮、有圓滿三摩地靜慮、有俱分三摩地靜慮、有運轉三摩地靜慮、有無所依三摩地靜慮、有善修治三摩地靜慮、有於菩薩藏聞緣修習無量三摩地靜慮：這名七種靜慮清淨之相。又諸菩薩遠離增益、損減二邊而行於中道，這名為慧；由這慧如實了知解脫門義——空、無願、無相三解脫門，如實了知有自性義——遍計所執、依他起、圓成實三種自性，如實了知無自性義——相、生、勝義三種無自性性，如實了知世俗諦義——於五明處，如實了知勝義諦義——於七真如；又由無分別、離諸戲論、純一理趣多所安住，以無量總法為所緣，及由毘鉢舍那，能善成辦法隨法行：這名七種慧清淨相。」
觀自在菩薩又對佛說：「世尊！這五相各有什麼業？」
佛告訴觀自在菩薩說：「善男子！當知那相有五種業：諸菩薩由無染著，於現法中對所修習的波羅蜜多，恒常殷重勤修加行、無有放逸。由無顧戀，攝受當來的不放逸因。由無罪過，能正修習極善圓滿、極善清淨、極善鮮白的波羅蜜多。由無分別，方便善巧波羅蜜多速得圓滿。由正迴向，一切生處的波羅蜜多及那可愛的諸果異熟，皆得無盡，乃至無上正等菩提。」
觀自在菩薩又對佛說：「世尊！這樣所說的波羅蜜多，哪個最廣大？哪個無染污？哪個最明盛？哪個不可動？哪個最清淨？」
佛告訴觀自在菩薩說：「善男子！無染著性、無顧戀性、正迴向性，最為廣大。無罪過性、無分別性，無有染污。思擇所作，最為明盛。已入無退轉法地的，名不可動。若是十地所攝、佛地所攝的，名最清淨。」
觀自在菩薩又對佛說：「世尊！什麼因緣菩薩所得的波羅蜜多諸可愛果及諸異熟常無有盡？波羅蜜多也無有盡？」
佛告訴觀自在菩薩說：「善男子！是因為展轉相依、生起修習，無間斷的緣故。」
觀自在菩薩又對佛說：「世尊！什麼因緣這些菩薩深信愛樂波羅蜜多，而不愛樂這波羅蜜多所得的可愛諸果異熟？」
佛告訴觀自在菩薩說：「善男子！由五因緣：一是波羅蜜多是最增上喜樂的因，二是波羅蜜多是其究竟饒益一切自他的因，三是波羅蜜多是當來世彼可愛果異熟的因，四是波羅蜜多並非諸雜染的所依事，五是波羅蜜多並非畢竟變壞之法。」
觀自在菩薩又對佛說：「世尊！一切波羅蜜多，各有幾種最勝威德？」
佛告訴觀自在菩薩說：「善男子！當知一切波羅蜜多各有四種最勝威德：一是於這波羅蜜多正修行時，能捨慳悋、犯戒、心憤、懈怠、散亂、見趣這些所對治的；二是於正修行時，能作無上正等菩提的真實資糧；三是於正修行時，在現法中能自攝受、饒益有情；四是於正修行時，於未來世能得廣大、無盡、可愛的諸果異熟。」
觀自在菩薩又對佛說：「世尊！這樣一切波羅蜜多，以何為因？以何為果？有何義利？」
佛告訴觀自在菩薩說：「善男子！這樣一切波羅蜜多，以大悲為因；以微妙可愛的諸果異熟、饒益一切有情為果；以圓滿無上廣大菩提為大義利。」
觀自在菩薩對佛說：「世尊！若諸菩薩具足一切無盡財寶、成就大悲，什麼緣故世間現有眾生貧窮可見？」
佛告訴觀自在菩薩說：「善男子！這是諸眾生自己的業過失！若不是這樣，菩薩常懷饒益他人之心，又常具足無盡財寶，若諸眾生沒有自己的惡業能作障礙，哪裡會有世間貧窮可見呢？譬如餓鬼被大熱渴逼迫其身，看見大海水全都涸竭——不是大海的過失，是諸餓鬼自己的業過罷了。菩薩所施的財寶猶如大海、沒有過失，是諸眾生自己的業過罷了，猶如餓鬼由自己的惡業力令施成無果。」
觀自在菩薩又對佛說：「世尊！菩薩以哪一種波羅蜜多，取一切法的無自性性？」
佛告訴觀自在菩薩說：「善男子！以般若波羅蜜多能取諸法的無自性性。」
觀自在菩薩又問：「世尊！若般若波羅蜜多能取諸法的無自性性，為什麼不取有自性性？」
佛說：「善男子！我終究不說以無自性性去取無自性性。然而無自性性，是離諸文字、自內所證的；不可捨離言說文字而能宣說。所以我說般若波羅蜜多能取諸法的無自性性。」
觀自在菩薩又對佛說：「世尊！如佛所說的波羅蜜多、近波羅蜜多、大波羅蜜多。怎麼叫波羅蜜多？怎麼叫近波羅蜜多？怎麼叫大波羅蜜多？」
佛告訴觀自在菩薩說：「善男子！若諸菩薩經無量時修行布施等成就善法，而諸煩惱仍舊現行，還未能制伏、反為它所伏——這是在勝解行地軟、中勝解轉時——名波羅蜜多。又於無量時修行布施等，漸復增上、成就善法，而諸煩惱仍舊現行，然能制伏、不被它所伏——這是從初地以上——名近波羅蜜多。又於無量時修行布施等，轉復增上、成就善法，一切煩惱皆不現行——這是從八地以上——名大波羅蜜多。」
別釋依地起度所對治障
觀自在菩薩又對佛說：「世尊！這諸地中的煩惱隨眠可有幾種？」
佛告訴觀自在菩薩說：「善男子！略有三種：一是害伴隨眠，是在前五地。為什麼呢？善男子！諸不俱生的現行煩惱，是俱生煩惱現行的助伴；它們在那時永無復有，所以名害伴隨眠。二是羸劣隨眠，是在第六、第七地中微細現行，若被修所伏便不現行。三是微細隨眠，是在第八地以上；從此以去，一切煩惱不再現行，唯有所知障作為依止。」
觀自在菩薩又對佛說：「世尊！這些隨眠，由幾種麁重斷所顯示？」
佛告訴觀自在菩薩說：「善男子！只由二種：由在皮的麁重斷，顯示前二種隨眠；又由在膚的麁重斷，顯示第三種隨眠。若是在於骨的麁重斷，我說那是永離一切隨眠，位在佛地。」
觀自在菩薩又對佛說：「世尊！要經幾不可數劫才能斷這樣的麁重？」
佛告訴觀自在菩薩說：「善男子！要經於三大不可數劫、或無量劫，所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那為量的劫，多得不可數的緣故。」
觀自在菩薩又對佛說：「世尊！這些菩薩於諸地中所生的煩惱，當知是什麼相？有什麼失？有什麼德？」
佛告訴觀自在菩薩說：「善男子！是無染污相。為什麼呢？這些菩薩在初地中，已於一切諸法法界善加通達，由這因緣，菩薩是要先知道纔起煩惱，並非不知而起，所以名無染污相。在自身中不能生苦，所以無過失。菩薩生起這樣的煩惱，於有情界能斷苦因，所以那有無量功德。」
觀自在菩薩又對佛說：「甚奇！世尊！無上菩提竟有這樣的大功德利，令諸菩薩所生起的煩惱，尚且勝過一切有情、聲聞、獨覺的善根，何況其餘無量的功德？」
明佛如來說一乘意
觀自在菩薩又對佛說：「世尊！如世尊所說：『若聲聞乘、若復大乘，唯是一乘。』這是什麼密意？」
佛告訴觀自在菩薩說：「善男子！如我在那聲聞乘中，宣說種種諸法的自性，所謂五蘊、或內六處、或外六處，這樣一類；在大乘中，就說那些法同一法界、同一理趣，所以我不說乘有差別性。在這當中，或有人如言於義妄起分別，一類增益、一類損減；又於諸乘差別道理，說成互相違背，這樣展轉遞興諍論。這就名為此中的密意。」
那時，世尊想要重新宣明這個義理，便以偈頌再說，後人可如此解其意：諸地之所攝、想、所對治，以及殊勝、生、願與諸學，都是依著佛所說而為大乘；於此善修，便成大覺。祂宣說諸法種種之性，又說它們皆同一理趣；無論說在下乘還是上乘，所以我說乘並無異性。若有人如言於義妄起分別，或有增益、或有損減，這兩種互相違背，那是愚癡的意解、釀成乖諍。
那時，觀自在菩薩摩訶薩又對佛說：「世尊！在這解深密法門中，這叫什麼教？我當怎樣奉持？」
佛告訴觀自在菩薩說：「善男子！這名諸地波羅蜜多了義之教；於這諸地波羅蜜多了義之教，你當奉持！」
說這諸地波羅蜜多了義教時，在大會中有七萬五千菩薩，都得了菩薩大乘光明三摩地。
A Full Account of the Grounds
At that time the bodhisattva Avalokiteśvara said to the Buddha: "World-Honoured One! Concerning the ten bodhisattva grounds of which the Buddha has spoken — namely, the Ground of Great Joy, the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Hard to Conquer, the Ground of Manifestation, the Ground of Far Travel, the Ground of Immovability, the Ground of Excellent Wisdom, and the Ground of the Dharma-Cloud — and the Buddha-ground spoken of as the eleventh: by how many kinds of purity are these grounds purified? By how many portions are they comprised?"
At that time the World-Honoured One said to the bodhisattva Avalokiteśvara: "Good son! You should know that the grounds are comprised by four kinds of purity and by eleven portions.
"How do four kinds of purity comprise the grounds? Namely: the purity of the higher resolve comprises the first ground; the purity of the higher discipline comprises the second ground; the purity of the higher mind comprises the third ground; and the purity of the higher wisdom, because upon each successive ground it grows ever more excellent and wondrous, should be known to comprise from the fourth ground all the way to the Buddha-ground. Good son! You should know that these four purities comprise all the grounds entire.
"How do eleven portions comprise the grounds? Namely: the bodhisattvas, first upon the Ground of Resolute Conduct, relying on the ten kinds of dharma-practice, most excellently cultivate the resolute forbearance, and thereby surpass that ground and enter into the bodhisattva's true and proper assurance free from rebirth — and by this cause that one portion is fulfilled; yet they are still unable to walk with right knowing amid the subtle, errant occurrence of transgression — and by this cause that one portion is not yet fulfilled. To fulfil this portion, by diligent cultivation they are able to attain it — and this portion too is then fulfilled; yet they are still unable to attain the worldly fulfilment of equipoise and the equipoised attainments, and the fulfilled dhāraṇī of retaining what is heard — and by this cause that one portion is not yet fulfilled. To fulfil this portion, by diligent cultivation they are able to attain it — and this portion too is then fulfilled; yet they are still unable to make the dharmas of the limbs of awakening they have gained abide through much cultivation, and the mind is still unable to relinquish its love for the equipoised attainments and its love for the Dharma — and by this cause that one portion is not yet fulfilled. So portion upon portion: not yet fulfilled they cultivate, and having cultivated they fulfil. Again, they are unable to contemplate as it truly is the principle of the truths, unable to relinquish the one-sided turning-away from birth-and-death and the one-sided turning-toward nirvāṇa in their attention, and unable to cultivate the dharmas of the limbs of awakening comprised within skilful means — and having cultivated them to fulfilment, they advance again. Again, they are unable to contemplate as it truly is the flowing-on of birth-and-death, and through much weariness are unable to abide much in markless attention — and having cultivated this to fulfilment, they advance again. Again, they are unable to make markless attention flawless and abide through much cultivation without interval — and having cultivated this to fulfilment, they advance again. Again, they are unable, within the markless abode, to relinquish exertion, and are unable to gain sovereign mastery over marks — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain great sovereign mastery in proclaiming the Dharma amid the various names and marks, the distinctions of phrasing, and teachings of every kind and class — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain the manifest realization and reception of the fulfilled Dharma-body — and having cultivated this to fulfilment, they advance again. Again, they are unable to gain the unattached, unobstructed, wondrous knowledge and wondrous vision that pervades every object of the knowable — and to fulfil this portion, by diligent cultivation they are able to attain it; and by this cause that one portion is fulfilled; and when this portion is fulfilled, fulfilment is attained in all the portions. Good son! You should know that these eleven portions comprise all the grounds entire."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is the first named the Ground of Great Joy? And so on — for what reason is the last named the Buddha-ground?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Having accomplished the great purpose, having gained the supramundane mind never gained before, there arises great gladness — and so the first is named the Ground of Great Joy. Being far removed from every subtle breach of discipline, the second is named the Ground of Freedom from Defilement. Because the samādhi and the dhāraṇī of retaining what is heard that one has gained are able to serve as the support of a measureless light of wisdom, the third is named the Ground of Radiance. Because the dharmas of the limbs of awakening one has gained burn up the afflictions, and the wisdom is like a flame, the fourth is named the Ground of Blazing Wisdom. Because in cultivating those very dharmas of the limbs of awakening by skilful means — most exceedingly hard to do — one attains sovereign mastery, the fifth is named the Ground Most Hard to Conquer. Because one contemplates manifestly the flowing-on of formations, and because markless attention much cultivated only now comes to manifest itself, the sixth is named the Ground of Manifestation. Because one is able to enter far into the flawless, unintermittent, markless attention, bordering close upon the pure grounds, the seventh is named the Ground of Far Travel. Because through marklessness one gains effortlessness, and amid marks is not stirred by the occurrence of afflictions, the eighth is named the Ground of Immovability. Because one gains sovereign mastery in teaching the Dharma in every mode, and obtains a faultless and vast wisdom, the ninth is named the Ground of Excellent Wisdom. Because the body of coarse-heaviness, vast as empty space, and the Dharma-body fulfilled like a great cloud, can both spread to cover all, the tenth is named the Ground of the Dharma-Cloud. Because one forever severs the most exceedingly subtle afflictions and the obstruction to the knowable, unattached and unobstructed, and manifests right and perfect awakening toward the objects of the knowable in every mode, the eleventh is named the Buddha-ground."
The bodhisattva Avalokiteśvara again said to the Buddha: "Upon these grounds, how many follies and how many coarse-heavinesses are there to be countered?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Upon these grounds there are twenty-two kinds of folly and eleven kinds of coarse-heaviness to be countered. Namely: upon the first ground there are two follies — first, the folly of clinging to the person and to dharmas; second, the folly of the defilement of the evil destinies; together with their coarse-heaviness, to be countered. Upon the second ground there are two follies — first, the folly of subtle and errant transgression; second, the folly of the various courses of action; together with their coarse-heaviness, to be countered. Upon the third ground there are two follies — first, the folly of desire and craving; second, the folly concerning the fulfilled dhāraṇī of retaining what is heard; together with their coarse-heaviness, to be countered. Upon the fourth ground there are two follies — first, the folly of love for the equipoised attainments; second, the folly of love for the Dharma; together with their coarse-heaviness, to be countered. Upon the fifth ground there are two follies — first, the folly of attention one-sidedly turning away from birth-and-death; second, the folly of attention one-sidedly turning toward nirvāṇa; together with their coarse-heaviness, to be countered. Upon the sixth ground there are two follies — first, the folly of contemplating manifestly the flowing-on of formations; second, the folly of marks occurring much; together with their coarse-heaviness, to be countered. Upon the seventh ground there are two follies — first, the folly of subtle marks occurring; second, the folly concerning the skilful means of one-sidedly markless attention; together with their coarse-heaviness, to be countered. Upon the eighth ground there are two follies — first, the folly of applying exertion to the markless; second, the folly concerning sovereign mastery over marks; together with their coarse-heaviness, to be countered. Upon the ninth ground there are two follies — first, the folly concerning sovereign mastery in measureless teaching of the Dharma, in measureless dharma-phrases and letters, and in the dhāraṇī of ever-advancing wisdom and eloquence; second, the folly concerning sovereign mastery of eloquence; together with their coarse-heaviness, to be countered. Upon the tenth ground there are two follies — first, the folly concerning the great supernormal powers; second, the folly of awakening to the subtle secret; together with their coarse-heaviness, to be countered. Upon the Tathāgata-ground there are two follies — first, the folly of the most exceedingly subtle attachment toward all the objects of the knowable; second, the folly of the most exceedingly subtle obstruction; together with their coarse-heaviness, to be countered.
"Good son! By these twenty-two kinds of folly and eleven kinds of coarse-heaviness are the grounds established; and supreme perfect awakening (anuttarā-samyak-saṃbodhi) is freed from those bonds."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Supreme perfect awakening is most wondrous and rare, accomplishing even great benefit and great fruit, able to make the bodhisattvas break this great net of follies and cross this great dense thicket of coarse-heaviness, and there manifestly realize supreme perfect awakening."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By how many kinds of excellence are these grounds established?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! In brief there are eight kinds: first, the purity of the higher resolve; second, the purity of mind; third, the purity of compassion; fourth, the purity of going to the far shore; fifth, the purity of seeing the Buddhas and making offerings and rendering service; sixth, the purity of ripening beings; seventh, the purity of birth; eighth, the purity of majestic virtue.
"Good son! From the purity of the higher resolve upon the first ground, on to the purity of majestic virtue; and from the purity of the higher resolve, on to the purity of majestic virtue, upon each of the successive grounds on to the Buddha-ground — you should know that these purities grow successively more excellent, only that upon the Buddha-ground the purity of birth is set aside. Again, all the merits there are upon the first ground are present equally upon the higher grounds too; yet you should know that the merits proper to each ground are the more excellent. The merits of all the ten bodhisattva grounds still have something above them; the merits of the Buddha-ground should be known to be unsurpassed."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is the bodhisattva's birth said to be the most excellent among all the births in existence?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By four causes: first, it arises gathered up out of the most pure roots of goodness; second, it is taken on by the power of deliberate choosing; third, it is to rescue and deliver beings out of compassion; fourth, it is that, being himself undefiled, he can clear away the defilements of others."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the bodhisattvas said to practise the vast vow, the wondrous vow, and the excellent vow?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By four causes: the bodhisattvas are able well to understand the joyful abode of nirvāṇa and are able swiftly to realize it; yet they cast away that swiftly-realized joyful abode; without object and without waiting they raise the mind of the great vow; and for the benefit of beings they settle into manifold and long-enduring great suffering. Therefore I say that those bodhisattvas practise the vast vow, the wondrous vow, and the excellent vow."
A Full Account of the Ten Perfections
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of thing are there that these bodhisattvas should train in altogether?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! The bodhisattva's matters of training are, in brief, of six kinds: namely, giving, keeping discipline, patience, vigour, meditation, and wisdom gone to the far shore."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of these six kinds of thing to be trained in, how many are comprised within the higher training in discipline? How many are comprised within the higher training in mind? How many are comprised within the higher training in wisdom?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that the first three kinds are comprised only within the higher training in discipline; meditation alone is comprised only within the higher training in mind; wisdom is comprised within the higher training in wisdom; and vigour, I say, pervades them all."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of these six kinds of thing to be trained in, how many are comprised within the equipment of merit? How many are comprised within the equipment of wisdom?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Whatever is comprised within the higher training in discipline is named comprised within the equipment of merit; whatever is comprised within the higher training in wisdom is named comprised within the equipment of wisdom; and the two kinds, vigour and meditation, I say, pervade them all."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Among these six matters to be trained in, how should a bodhisattva cultivate his training?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five marks should he cultivate his training: first, that at the outset, in the teaching of the marvellous true Dharma associated with the bodhisattva-canon and the perfections, he gives rise to fierce and keen resolute faith; second, that next, in the ten kinds of dharma-practice, he diligently practises with the wondrous wisdom accomplished through hearing, pondering, and cultivating; third, that he guards and protects the mind of awakening; fourth, that he draws near to true and good spiritual friends; fifth, that without interval he diligently cultivates the wholesome categories."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are these things to be trained in set forth as only six in number?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By two causes: first, to benefit beings; second, to counter the afflictions. You should know that the first three benefit beings, and the latter three counter all the afflictions. The first three benefit beings: by giving, the bodhisattvas gather up the necessities of life and so benefit beings; by keeping discipline, they do no harm, oppression, or vexation, and so benefit beings; by patience, toward harm, oppression, and vexation they are able to bear up and so benefit beings. The latter three counter the afflictions: by vigour, although the bodhisattvas have not yet forever subdued all the afflictions nor forever destroyed all the latent tendencies, they are able valiantly to cultivate the wholesome categories, so that those afflictions cannot upset the application of the wholesome categories; by meditation, they forever subdue the afflictions; by wisdom, they forever destroy the latent tendencies."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the remaining perfections set forth as only four in number?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is in order to serve as aids to the first six perfections. Namely: as for the beings comprised under the first three perfections, the bodhisattvas, by the various means of gathering, skilfully gather them up and settle them in the wholesome categories — and so I say the perfection of skilful means serves as an aid to the first three. If bodhisattvas in the present dharma have many afflictions, and are not capable of cultivating without interval, and because their resolve is feeble and their resolute faith is base are not capable of inwardly abiding the mind, and cannot, regarding the bodhisattva-canon, hear, take it as object, and well cultivate it, so that whatever meditation they have cannot draw forth supramundane wisdom; then they take up a small and narrow portion of the equipment of merit, and for the sake of having afflictions slight in a future life they give rise in their mind to a right vow — this is named the perfection of vow. By this vow the afflictions become slight and they are able to cultivate vigour, and so I say the perfection of vow serves as an aid to the perfection of vigour. If bodhisattvas draw near to good persons, listen to the true Dharma, and attend with right reason, and by this cause turn feeble resolve into excellent resolve, and are also able to gain the resolute faith of the higher realms — this is named the perfection of power. By this power they become capable of inwardly abiding the mind, and so I say the perfection of power serves as an aid to the perfection of meditation. If bodhisattvas, regarding the bodhisattva-canon, are already able to hear, take it as object, and well cultivate it, and so are able to draw forth meditation — this is named the perfection of knowledge. By this knowledge they become capable of drawing forth supramundane wisdom, and so I say the perfection of knowledge serves as an aid to the perfection of wisdom."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are these six perfections proclaimed in this sequence?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is so that each may serve as the support that draws forth the next. Namely: if a bodhisattva has no regard for body or wealth, he is then able to receive and keep the pure restraints of discipline; in order to guard and uphold the restraints of discipline, he then cultivates patience; having cultivated patience, he is able to give rise to vigour; having given rise to vigour, he is able to accomplish meditation; and having fully gained meditation, he is then able to obtain supramundane wisdom. Therefore I say that the perfections are in this sequence."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of what kinds and classes is each of these six perfections distinguished?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Each is of three kinds. The three kinds of giving: first, the giving of Dharma; second, the giving of goods; third, the giving of fearlessness. The three kinds of discipline: first, the discipline of turning away from the unwholesome; second, the discipline of turning toward the arising of the wholesome; third, the discipline of turning toward the benefit of beings. The three kinds of patience: first, the patience that endures harm from foes; second, the patience that calmly receives suffering; third, the patience that contemplates and examines the Dharma. The three kinds of vigour: first, the vigour of donning the armour; second, the vigour applied to the arising of wholesome dharmas; third, the vigour applied to the benefit of beings. The three kinds of meditation: first, the meditation of the joyful abode — non-discriminating, calm, exceedingly calm, faultless, able to counter the afflictions and the many sufferings; second, the meditation that draws forth merits; third, the meditation that draws forth the benefit of beings. The three kinds of wisdom: first, the wisdom that takes as object the conventional truth; second, the wisdom that takes as object the ultimate truth; third, the wisdom that takes as object the benefit of beings."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason is a perfection named a perfection?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five causes: first, no defiled attachment; second, no clinging regard; third, no fault; fourth, no discrimination; fifth, right dedication. 'No defiled attachment' means not being attached with defilement to the things contrary to the perfections. 'No clinging regard' means that toward all the fruits, maturations, and repayment of kindness of the perfections, the mind has no bondage. 'No fault' means that toward such perfections one keeps free of the defiling dharmas mixed in among them, and is far removed from conduct that is not skilful means. 'No discrimination' means that toward such perfections one does not, in accordance with mere words, cling to their own-mark. 'Right dedication' means that with the perfections thus performed and gathered, one dedicates them in seeking the supreme great fruit of awakening."
The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What are called the things contrary to the perfections?"
The Buddha said: "Good son! You should know that these things are, in brief, of six kinds: first, in the joys, the desires, wealth, and the sovereign pleasures of desire, seeing deeply their merit and advantage; second, in giving free rein to body, speech, and mind according to one's liking, seeing deeply its merit and advantage; third, in not bearing the contempt of others, seeing deeply its merit and advantage; fourth, in not diligently cultivating and being attached to the pleasures of desire, seeing deeply its merit and advantage; fifth, in dwelling amid clamour and worldly tumultuous conduct, seeing deeply its merit and advantage; sixth, in the idle elaboration of seeing, hearing, sensing, knowing, and speech, seeing deeply its merit and advantage."
The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is the fruit and maturation of all these perfections?"
The Buddha said: "Good son! You should know that this too is, in brief, of six kinds: first, gaining great wealth; second, being reborn into good destinies; third, being without enmity, without ruin, and having abundant joys; fourth, being a lord among beings; fifth, having a body without vexation or harm; sixth, having a great lineage and progeny."
The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is called the defiled dharmas mixed in among the perfections?"
The Buddha said: "Good son! You should know that these are, in brief, by four applications: first, application without compassion; second, application not in accord with reason; third, application not constant; fourth, application not earnest. 'Application not in accord with reason' means that when cultivating one perfection, one falls away from and ruins the remaining perfections."
The bodhisattva Avalokiteśvara asked again: "World-Honoured One! What is called conduct that is not skilful means?"
The Buddha said: "Good son! If, when bodhisattvas benefit beings by means of the perfections, they merely gather up goods to benefit beings and are content with that, yet do not lead the beings out of the unwholesome and settle them in the wholesome — this is named conduct that is not skilful means. Why so? Good son! It is not that doing only this one thing for beings can be named true benefit. It is like filth: be it much or little, there is in the end nothing that can make it become fragrant and clean. Beings too are like this: because they course in the suffering of formation, their nature is itself suffering; with no skilful means, merely benefiting them for a time with goods cannot make them become happy; only by settling them within the marvellous wholesome Dharma can it be named the foremost benefit."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of purity have all these perfections?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! I do not in the end say that the perfections have any purity other than the five marks above. Nevertheless, in dependence on these very things, I speak of the mark of the perfections' purity, distinguishing the general and the particular.
"Speaking generally of the mark of purity of all the perfections, you should know there are seven kinds: first, that the bodhisattva does not seek to have others know of these dharmas; second, that toward these dharmas, when he sees them, he gives rise to no clinging; third, that toward these very dharmas he gives rise to no doubt — doubting whether or not great awakening can be attained; fourth, that he never praises himself and disparages others, or holds them in any contempt; fifth, that he is never arrogant, proud, or heedless; sixth, that he is never, on gaining but a little, content with that; seventh, that he never, through these dharmas, gives rise to envy or miserliness toward others.
"Speaking particularly of the mark of purity of all the perfections, there are also seven kinds: the bodhisattvas, in accordance with the seven marks of the purity of giving as I have taught them, cultivate in conformity — first, by the purity of the thing given they practise pure giving; second, by the purity of discipline they practise pure giving; third, by the purity of view they practise pure giving; fourth, by the purity of mind they practise pure giving; fifth, by the purity of speech they practise pure giving; sixth, by the purity of knowledge they practise pure giving; seventh, by the purity from taint they practise pure giving: these are named the seven marks of the purity of giving. Again, the bodhisattvas are able well to understand the prescribed restraints and all the points of training, are able well to understand the escape from what is transgressed, and are furnished with constant moral discipline, firm moral discipline, ever-practised moral discipline, and ever-advancing moral discipline, receiving and training in all the points of training there are: these are named the seven marks of the purity of discipline. Again, the bodhisattvas, toward the fruit and maturation of their own deeds, give rise to deep settled faith; when any unbeneficial thing is present before them they give rise to no fury, nor do they revile in return, nor are angry, nor strike, nor threaten, nor mock, nor inflict in return harm of any unbeneficial sort, nor harbour bound-up resentment; when they receive remonstrance and instruction they let no anger or vexation arise, nor do they wait for others to come and remonstrate, nor do they practise patience out of terror or with a mind of defiled love, nor cast it aside once a kindness is done: these are named the seven marks of the purity of patience. Again, the bodhisattvas penetrate the even nature of vigour, do not, through valiant and diligent vigour, exalt themselves and lord it over others, and are furnished with great strength, great vigour, capability, firmness, and valour, never casting off the yoke of the wholesome dharmas: these are named the seven marks of the purity of vigour. Again, the bodhisattvas have the meditation of samādhi that penetrates marks well, the meditation of fulfilled samādhi, the meditation of samādhi of both portions, the meditation of operative samādhi, the meditation of samādhi without support, the meditation of well-refined samādhi, and the meditation of the measureless samādhis cultivated by hearing and taking as object the bodhisattva-canon: these are named the seven marks of the purity of meditation. Again, the bodhisattvas are far removed from the two extremes of over-affirming and under-denying, and so course in the Middle Way — this is named wisdom; by this wisdom they understand as it truly is the meaning of the gates of liberation — the three gates of liberation: emptiness, wishlessness, and marklessness; they understand as it truly is the meaning of having own-nature — the three own-natures: the wholly-imagined, the other-dependent, and the perfectly-accomplished; they understand as it truly is the meaning of having no own-nature — the three kinds of non-nature: of mark, of arising, and in the ultimate sense; they understand as it truly is the meaning of the conventional truth — in the five fields of knowledge; they understand as it truly is the meaning of the ultimate truth — in the seven kinds of suchness; and again, through being non-discriminating, free of all idle elaboration, abiding much in the single pure principle, with the measureless general Dharma as their object, and through insight, they are able well to accomplish the practice of the Dharma in accord with the Dharma: these are named the seven marks of the purity of wisdom."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! What is the function of each of these five marks?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that those marks have five functions: by no defiled attachment, the bodhisattvas, toward the perfections they cultivate in the present dharma, ever earnestly and diligently apply themselves without heedlessness. By no clinging regard, they take up the cause of future heedfulness. By no fault, they are able rightly to cultivate perfections most excellently fulfilled, most excellently pure, most excellently bright and white. By no discrimination, the perfection of skilful means is swiftly fulfilled. By right dedication, the perfections of every place of birth, and their lovely fruits and maturations, are all made inexhaustible, on to supreme perfect awakening."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Of the perfections thus spoken of, which is the most vast? Which is undefiled? Which is the most bright and flourishing? Which is unshakable? Which is the most pure?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! The natures of no defiled attachment, of no clinging regard, and of right dedication are the most vast. The natures of no fault and of no discrimination are undefiled. What is done by choosing-and-considering is the most bright and flourishing. That which has entered the ground of the dharma of non-retrogression is named unshakable. What is comprised within the ten grounds and within the Buddha-ground is named the most pure."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason are the lovely fruits and maturations the bodhisattva gains by the perfections ever without exhaustion? And the perfections too without exhaustion?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! It is because, depending one upon another, they arise and are cultivated without interval."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! For what reason do these bodhisattvas deeply trust and delight in the perfections, yet do not delight in the lovely fruits and maturations gained by these perfections?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By five causes: first, the perfections are the cause of the most surpassing joy; second, the perfections are the cause that ultimately benefits all, both self and others; third, the perfections are the cause of those lovely fruits and maturations in a future life; fourth, the perfections are not the basis of any defilement; fifth, the perfections are not a thing that ultimately decays and changes."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of supreme majestic virtue has each of all the perfections?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! You should know that each of all the perfections has four kinds of supreme majestic virtue: first, that in rightly cultivating this perfection, one is able to cast off the things to be countered — miserliness, breach of discipline, fury of mind, sloth, distraction, and false views; second, that in rightly cultivating it, one makes the true equipment for supreme perfect awakening; third, that in rightly cultivating it, in the present dharma one is able to gather up oneself and benefit beings; fourth, that in rightly cultivating it, in a future life one is able to gain vast, inexhaustible, and lovely fruits and maturations."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! All the perfections thus spoken of — what is their cause? What is their fruit? What is their meaning and benefit?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! All the perfections thus spoken of have great compassion for their cause; they have the marvellous and lovely fruits and maturations, the benefiting of all beings, for their fruit; and they have the fulfilled, supreme, and vast awakening for their great meaning and benefit."
The bodhisattva Avalokiteśvara said to the Buddha: "World-Honoured One! If the bodhisattvas are furnished with every inexhaustible treasure and have accomplished great compassion, for what reason is there yet to be seen in the world the poverty of beings?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! This is the fault of the beings' own deeds! Were it not so — the bodhisattva ever harbouring the mind to benefit others, and ever furnished with inexhaustible treasure — if the beings had no evil deeds of their own to make an obstruction, how could there be poverty in the world to be seen? It is like hungry ghosts, their bodies pressed by great heat and thirst, who see all the waters of the great sea dried up — it is not the fault of the great sea; it is but the fault of the hungry ghosts' own deeds. The treasure given by the bodhisattva is like the great sea, without fault; it is but the fault of the beings' own deeds, just as the hungry ghosts, by the power of their own evil deeds, make the giving bear no fruit."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By which perfection does a bodhisattva grasp the non-nature of all dharmas?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By the perfection of wisdom one is able to grasp the non-nature of dharmas."
The bodhisattva Avalokiteśvara asked again: "World-Honoured One! If the perfection of wisdom is able to grasp the non-nature of dharmas, why does it not grasp their having-nature?"
The Buddha said: "Good son! I do not in the end say that one grasps non-nature by means of non-nature. Yet non-nature is apart from all letters and is realized within oneself; it cannot be proclaimed apart from spoken words and letters. Therefore I say that the perfection of wisdom is able to grasp the non-nature of dharmas."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Concerning the perfection, the near-perfection, and the great perfection of which the Buddha has spoken: what is called perfection? What is called near-perfection? What is called great perfection?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! If bodhisattvas, cultivating giving and the rest for a measureless time, accomplish the wholesome dharmas, yet the afflictions still occur as before and they are not yet able to subdue them but are on the contrary subdued by them — this is while, upon the Ground of Resolute Conduct, soft and middling resolve is in play — and this is named perfection. Again, cultivating giving and the rest for a measureless time, growing gradually more advanced and accomplishing the wholesome dharmas, yet the afflictions still occur as before, though they are now able to subdue them and are not subdued by them — this is from the first ground upward — and this is named near-perfection. Again, cultivating giving and the rest for a measureless time, growing yet more advanced and accomplishing the wholesome dharmas, so that all the afflictions no longer occur at all — this is from the eighth ground upward — and this is named great perfection."
A Separate Exposition of the Obstructions Countered by Raising the Perfections upon Their Grounds
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! How many kinds of latent tendency of affliction are there upon these grounds?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! In brief there are three kinds: first, the companion-destroying latent tendency, which is upon the first five grounds. Why so? Good son! The occurring afflictions that are not innate are the aiding companions of the occurrence of the innate afflictions; at that time these are forever no more — and so it is named the companion-destroying latent tendency. Second, the feeble latent tendency, which upon the sixth and seventh grounds occurs subtly, and if subdued by cultivation does not occur. Third, the subtle latent tendency, which is from the eighth ground upward; from here onward no affliction occurs any more, and only the obstruction to the knowable remains as a support."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! By how many kinds of severance of coarse-heaviness are these latent tendencies revealed?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! By two kinds only: by the severance of the coarse-heaviness in the skin, the first two latent tendencies are revealed; and by the severance of the coarse-heaviness in the flesh, the third latent tendency is revealed. As for the severance of the coarse-heaviness in the bone, that, I say, is the forever-parting from all latent tendencies, in position upon the Buddha-ground."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Through how many incalculable aeons must one pass to sever such coarse-heaviness?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! One must pass through three great incalculable aeons, or measureless aeons — so-called because, with years, months, half-months, days and nights, single hours, half-hours, moments, instants, and the kṣaṇa as their measure, they are beyond all counting."
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! The afflictions these bodhisattvas give rise to upon the grounds — what mark should they be known to have? What flaw have they? What virtue?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! They have the mark of being undefiled. Why so? These bodhisattvas, upon the first ground, have already well penetrated the dharma-realm of all dharmas; by this cause the bodhisattva is one who must first know before he gives rise to affliction — it is not that he gives rise to it without knowing — and so it is named the mark of being undefiled. Within his own person it cannot give rise to suffering, and so it is without flaw. The bodhisattva, in giving rise to such afflictions, is able within the realm of beings to sever the cause of suffering, and so they have measureless virtue."
The bodhisattva Avalokiteśvara again said to the Buddha: "How wondrous, World-Honoured One! That supreme awakening should have such great virtue and benefit, that the afflictions the bodhisattvas give rise to should even surpass the roots of goodness of all beings, śrāvakas, and pratyekabuddhas — how much more its other measureless virtues?"
Clarifying the Buddha-Tathāgata's Intent in Teaching the One Vehicle
The bodhisattva Avalokiteśvara again said to the Buddha: "World-Honoured One! As the World-Honoured One has said: 'Whether the śrāvaka vehicle or again the great vehicle, it is only the One Vehicle.' What is the hidden intent of this?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! Just as I, in that śrāvaka vehicle, proclaim the various own-natures of the dharmas — namely the five aggregates, or the six inner sense-bases, or the six outer sense-bases, and the like; so in the great vehicle I say that those very dharmas are of one dharma-realm and of one principle, and therefore I do not say that the vehicles have a nature of difference. Herein, some, in accordance with mere words, falsely give rise to discrimination over the meaning, one party over-affirming, one party under-denying; and again, regarding the doctrine of the difference of the vehicles, they say it stands in mutual contradiction, and thus, one after another, raise up disputes. This is what is named the hidden intent herein."
At that time the World-Honoured One, wishing to make this meaning clear once more, spoke it again in a verse, that those who came after might so understand its sense: that which the grounds comprise — perception, the things to be countered, and the excellences, the births, the vows, and the trainings — all of these, in dependence on what the Buddha taught, are the great vehicle; and one who cultivates them well becomes the Great Awakened One. He proclaims the various natures of the dharmas, and says too that they are all of one principle; whether He teaches in a lower vehicle or a higher one, therefore I say the vehicles have no difference of nature. If any, in accordance with mere words, falsely give rise to discrimination over the meaning — some over-affirming, some under-denying — these two contradict each other; and that is the foolish understanding of mind, breeding contention and discord.
At that time the bodhisattva-mahāsattva Avalokiteśvara again said to the Buddha: "World-Honoured One! Within this Dharma-gate of Unravelling the Profound Mystery, what is this teaching called? How should I uphold and keep it?"
The Buddha said to the bodhisattva Avalokiteśvara: "Good son! This is named the teaching of true and final meaning concerning the grounds and the perfections; and this teaching of true and final meaning concerning the grounds and the perfections, you should uphold and keep!"
When this teaching of true and final meaning concerning the grounds and the perfections was spoken, in the great assembly there were seventy-five thousand bodhisattvas who all gained the samādhi of the great-vehicle light of the bodhisattva.
開篇總說
前面諸品，所觀的境（勝義、心意識、諸法相、無自性）已立，能觀的行（分別瑜伽止觀）也已開；到了這一品，便進入由能觀之行而歷的階位——菩薩怎樣一地一地地登進去、每一地修哪些波羅蜜多、斷哪些障、經多長劫，乃至佛何以依同一法界、同一理趣密意說一乘而仍辨種性差別。圓測判全經正說分七品為三段：初四品明所觀境，次二品辨能觀行，後一品顯所得果；本品繫於「辨能觀行」的後一品。其十地、十波羅蜜多與障斷材料，可與後世唯識五位中的修習位互讀；但五位名目與完整次第仍屬後論安立。因而本品不是泛說行門，而是把菩薩從初地到佛地的歷程，連同十波羅蜜多的修法，整幅鋪開。
全品由觀自在菩薩一位問主貫串。圓測就長行判為四段：一廣明諸地，二廣明十度，三別釋依地起度所對治障，四明佛如來說一乘意。前三段呈現依地起度、依度除障的修行次第，第四另辨一乘密意。下文便順四段逐段講開，各段由觀自在相應之問發起，所講以經文與古德科判為據。
菩薩十地——四清淨、十一分、二十二愚、八殊勝、勝生、三願
觀自在先問：佛所說的菩薩十地，乃至佛地為第十一，要以幾種清淨、幾分來攝？這一問，便領出整個「廣明諸地」段。圓測於此首段內復開六小節，從六個面向把諸地的階差說明白。
其一，四種清淨、十一分攝諸地。四清淨即增上意樂清淨、增上戒清淨、增上心清淨、增上慧清淨：意樂清淨攝初地，戒清淨攝二地，心清淨攝三地，慧清淨則因後後地上轉轉勝妙，攝從四地一直到佛地。這四清淨即三增上學（戒、心、慧）加上初地的意樂，把十一地總攝起來。十一分攝諸地，則是就一分一分的『未圓而修、修圓更進』說十一地的次第進階——前一分圓滿了，又見後一分未圓，精勤修習而圓，如此遞進，到末後一分圓滿，於一切分皆圓。這就把「地」之所以為地的層級，從清淨與分二面顯出。
其二，釋地名義。經文逐地立名，名各有義，地地都是就那一地所成之德而命名。最初成就大義、生大歡喜，故名極喜；遠離微細犯戒，故名離垢；所得三摩地、聞持陀羅尼能為智光依止，故名發光；菩提分法燒煩惱、智如火焰，故名焰慧；於菩提分法修習最極艱難而得自在，故名極難勝。又現前觀察諸行流轉、於無相多修作意，故名現前；遠證無相作意、與清淨地相鄰，故名遠行；於無相得無功用、不為現行煩惱所動，故名不動；於一切種說法自在、得無罪廣大智慧，故名善慧；麁重身廣如虛空、法身圓滿如大雲遍覆，故名法雲。至於永斷最極微細煩惱及所知障、於一切種所知境界現正等覺，故第十一名佛地。一名一德，地名即是地德的標記。
其三，二十二愚癡、十一麁重為所對治。這一節不是只報一個數目，它說的是諸地之所以為地——每一地，正是由它所除的那兩重愚癡來界定的。諸地各立二愚一麁重為所對治：初地除執著補特伽羅及法、惡趣雜染二愚，乃至如來地除一切所知境界極微細著、極微細礙二愚；地地各除其二愚一麁重，通計成二十二愚、十一麁重（佛地亦立二愚，合為二十二）。所以『斷這二十二愚、十一麁重而安立諸地』一句，正是說：地不是憑空一級一級堆上去的，是斷一重愚、顯一分地，斷盡這二十二、十一，阿耨多羅三藐三菩提便離了它們的繫縛。這個數，也不是隨人增減的——遁倫於瑜伽論記特記三藏勘梵本之事：真諦譯攝論作「二十二無明麁重報四種生死」，玄奘三藏勘於梵本，無「報」字及四生死，故定作「二十二愚癡、十一麁重」。可見這二十二、十一，是經本所定，地地對得上的。
其四，八種殊勝安立諸地。即增上意樂清淨、心清淨、悲清淨、到彼岸清淨、見佛供養承事清淨、成熟有情清淨、生清淨、威德清淨八種。這八種於初地乃至佛地展轉增勝，唯於佛地除去生清淨；菩薩十地功德皆是有上，佛地功德則無上。
其五，約勝生。何以說菩薩之生於諸有生中最為殊勝？由四因緣：極淨善根所集起、由故意思擇力所取、悲愍濟度諸眾生、自能無染而除他人之染。
其六，約三願。何以說諸菩薩行廣大願、妙願、勝願？亦由四因緣：能善了知涅槃樂住而堪能速證、卻棄捨那速證的樂住、無緣無待發大願心、為利有情而處長時大苦。
這六節合起來，便是菩薩十地的全幅階位：以四清淨、十一分顯其攝、其進，以地名義顯其德，以二十二愚十一麁重顯其所斷，以八殊勝、勝生、三願顯其勝。
十波羅蜜多——六度加後四度，三學攝、次第、五因緣得名
觀自在復問：菩薩凡有幾種所應學事？這一問，領出「廣明十度」段。圓測釋此段，於中有十八問十八段，逐問展開十波羅蜜多之義。其骨幹如下。
六到彼岸與後四度。 菩薩學事略有六種：布施、持戒、忍辱、精進、靜慮、慧到彼岸。其餘四數——方便善巧、願、力、智——則是為前六作助伴而立：方便善巧波羅蜜多與前三種（施、戒、忍）為助伴，願波羅蜜多與精進為助伴，力波羅蜜多與靜慮為助伴，智波羅蜜多與慧為助伴。六度為本，後四度為助，合成十波羅蜜多。
三學攝、二資糧攝。 六度之中，前三（施、戒、忍）但是增上戒學所攝，靜慮是增上心學所攝，慧是增上慧學所攝，精進則遍於一切；又增上戒學所攝者名福德資糧，增上慧學所攝者名智慧資糧，精進、靜慮二種遍於一切。如此六度即攝歸三增上學、二資糧。
次第與三品。 六度何以是這樣的次第？為能作後後的引發依止：於身財無顧惜，便能持戒；為護戒而修忍；修忍而能發精進；發精進而能辦靜慮；具靜慮而能得出世間慧——後後皆依前前而引發，故立此次第。六度又各有三品：施有法施、財施、無畏施；戒有轉捨不善、轉生善、轉生饒益有情；忍有耐怨害、安受苦、諦察法；精進有被甲、轉生善法加行、饒益有情加行；靜慮有對治煩惱眾苦的樂住、引發功德、引發饒益有情；慧有緣世俗諦、緣勝義諦、緣饒益有情。
五因緣名波羅蜜。 同樣是布施、持戒，凡夫也作、外道也作，何以菩薩之施戒纔得名「到彼岸」？分別就在這五因緣——有了它，尋常的善行纔轉成波羅蜜多。一者無染著，不染著那些與波羅蜜多相違之事；二者無顧戀，於諸果異熟、於受報恩中心無繫縛——施了不望報，纔是施到彼岸；三者無罪過，離間雜染法、離非方便行；四者無分別，不順著言詞去執取自相；五者正迴向，把所作所集一概迴求無上大菩提果，不為人天小果。少了這五相，便只是世間善；具了這五相，纔是波羅蜜多。圓測又就「到彼岸」之名點出：深密經作檀、尸羅、羼提、毘梨耶、禪、般若波羅蜜，那是彼岸的梵音，玄奘此處標的是唐言之義；他更引瑜伽四十九，以三義釋「到彼岸」——時、自性清淨、得妙果：謂此十法最極長時，乃至能圓證自性最極清淨、能得最極菩提妙果，故名波羅蜜多。
清淨七相。 經文又分總、別說波羅蜜多的清淨之相，各有七種；並說波羅蜜多之業用、廣大無染明盛不動之相、因果義利，乃至以般若取諸法無自性性，以及波羅蜜多、近波羅蜜多、大波羅蜜多之約地分別——勝解行地所行為波羅蜜多，初地以上為近波羅蜜多，八地以上為大波羅蜜多。
糞穢喻：財施不是第一饒益。 講到「非方便行」，世尊打了一個極不客氣、卻極切的譬喻——譬如糞穢，無論多少，終究沒有辦法把它弄成香潔的。眾生由行苦故，其性本是苦的；你只拿財物去暫時饒益他，就像把香料灑在糞穢上，分量再多也改不了它的本性，終究不能令他成樂。要怎樣纔算真饒益？唯有把他安處在妙善法中——從不善處拔出來、安到善處去——這纔得名第一饒益。所以「實饒益」不在給多少財，在能不能把人安到善法裡。
餓鬼見海涸喻：眾生的貧窮不是菩薩的虧欠。 緊接一喻，回頭護住菩薩的施心。譬如餓鬼，被大熱渴逼迫其身，走到大海邊，卻見那滿滿一海水悉皆涸竭——這哪裡是大海有什麼過失？是這餓鬼自己的惡業，叫他見海如涸。菩薩所施的財寶也正像那大海，本是無量無缺、無有過失的；世間眾生偏偏還貧窮，那不是菩薩沒有饒益之心、沒有財寶可施，而是眾生自業障故，如那餓鬼自惡業力，令一海之水到他面前也成不了果。兩喻合看：一喻說財施再多也不究竟（糞上加香），一喻說眾生不得益不是施的虧欠（餓鬼見海涸）——前後一推一護，正顯菩薩之度，要在安立善法，不在徒施財寶。
依地起度所對治障——三隨眠、皮膚骨麁重、三大劫、煩惱無染相
觀自在再問：菩薩到了地上，這諸地之中，煩惱隨眠還在不在？若還在，又以什麼方式在？這一問，領出「別釋依地起度所對治障」段。要回答它，得先看清一件事：潛伏的煩惱不是齊齊整整都在一個層次上的——有的淺、有的深，淺的早除，深的後盡，要到佛地纔除得乾淨。圓測釋此段開四門：分別隨眠的種數、麁重斷之所顯、麁重斷之時分、菩薩煩惱的德失。下文便順這由淺入深的次第講。
三隨眠——煩惱潛伏的三層深淺。 諸地中的煩惱隨眠略有三種，正是由淺到深的三層。最淺一層是害伴隨眠，在前五地——那些不與識俱生的現行煩惱，本來是俱生煩惱現行時的助伴；菩薩進到這裡，這些『幫腔的』永無復有，故名害伴（害其伴黨）。遁倫引景師判：害伴隨眠「此最為麁」——最浮在表面，所以最先除。深一層是羸劣隨眠，在第六、第七地中——煩惱已經微細現行，氣力羸弱，一被修所伏便不現行了。最深一層是微細隨眠，在第八地以上——一切煩惱都不復現行，所剩的只是那以所知障為依止的最細潛勢。三隨眠由淺及深，正配著地位的步步升進。
皮膚骨麁重斷——斷得多深，就顯哪一層。 這三層深淺的隨眠，經以「皮、膚、骨」三分來顯它的斷除——身上的麁重，如人之有皮、有膚（皮下之肉）、有骨，一層深似一層。在皮的麁重斷，斷的是最表的那一層，所顯的是前二隨眠（害伴、羸劣）；在膚的麁重斷，再深一層，所顯的是第三隨眠（微細）；而在於骨的麁重斷，斷到了骨——那是最深、最裡的一層——纔說是永離一切隨眠，而這一斷，唯位在佛地。所以皮、膚、骨不是隨手的譬喻：它把『斷障要一層深似一層』這件事，按在人人都有的身上說了出來。淺處的皮膚之斷，菩薩地上分分能辦；深到骨髓的徹底之斷，唯佛能辦——一切隨眠斷盡無餘，更不留一絲，這便是佛地之所以為佛地。窺基於《大乘法苑義林章》〈唯識義林第三〉第九「斷諸障染」，引本經這三隨眠與皮膚骨麁重斷之文為據。
三大不可數劫——斷到骨，要走多久。 斷這樣的麁重、直到在骨之斷，要經於三大不可數劫，或說無量劫。遁倫釋此，分大劫、小劫說：若據大劫，唯經三不可數劫便斷麁重盡；若依小劫，則經無量。深處之斷既最難辦，所歷之時也最長。
地中煩惱無染污相——地上菩薩的煩惱，與凡夫不同。 既說地中還有隨眠，那菩薩地上所生的煩惱，豈不也染污？經答：不然，那是無染污相的。因為菩薩在初地已善通達一切法法界，是先知道了纔起煩惱、非不知而起，故無染污；於自身中不能生苦，故無過失；所起的煩惱又於有情界能斷苦因，故反有無量功德。同是「煩惱」二字，凡夫的是迷中受縛，菩薩的是明中起用——這一層，正顯地上菩薩之煩惱與凡夫染污煩惱的分界。
一乘密意
末後，觀自在問：世尊既說「若聲聞乘、若復大乘，唯是一乘」，這是什麼密意？這一問，領出「明佛如來說一乘意」段。圓測釋此段先請後說，世尊正說又分三節：正釋密意、明迷者謬執、結成密意。
經文自答這密意：如我在聲聞乘中宣說種種諸法自性——五蘊、內六處、外六處等；在大乘中，即說那些同一個法、同一法界、同一理趣，所以不說乘有差別性。遁倫釋此段，正點出其骨：於小乘中說蘊界處種種法性，於大乘中說此等諸法同一真如界、同一理趣，據其同一真如，故佛不說乘差別性。圓測釋此密意尤明：論其實義，說有三乘不違一乘，三乘雖異而同一如；佛依此故密意說唯有一乘——並不是說一切有情界中沒有種種有情性。所以「一乘」是就同一真如理趣而密意說，不是抹去種性的差別。至於那「如言於義妄起分別、一類增益一類損減」者，正是迷者於此密意的謬執，故展轉遞興諍論——這便是「明迷者謬執」一節之所釋。
說罷，世尊以重頌結之，頌「諸地攝、想、所對治，殊勝、生、願、及諸學」一句，正把前三段所明的諸地、十度、所對治障，一齊收攝在「依佛說是大乘、於此善修成大覺」之中。觀自在菩薩請問此教之名，世尊答以「諸地波羅蜜多了義之教」，囑令奉持——一品之名與一品之歸，於此結成。
承衍與互讀
本品所立菩薩十地、十波羅蜜多與所對治障，是唯識修習位的重要經據，可與後世唯識論典的明列段落逐項互讀。
《攝大乘論》與本品可互讀處最密。〈增上戒學分、增上心學分、增上慧學分〉以三增上學攝菩薩所學，可與本品六度三學攝、四清淨攝十地互讀；〈彼修差別分〉立十波羅蜜多，可與本品六度後四度互讀；〈果斷分〉明轉依與二障斷，可與本品障斷義互讀。以上只依各分明文比較，不作整套直接移載之說；皮膚骨譬喻另見攝論釋〔T31n1597 0350b11〕，不歸入根本攝論此分。
成唯識論卷九至十的修習位，立十地、十波羅蜜多、十重障、十真如，以及二十二愚之斷與三大阿僧祇劫——這些材料可與本品十地、二十二愚、十度與修習位互讀；圓測釋本品障之段，即逐地引成唯識論為骨幹。
辯中邊論〈辯無上乘品〉辨地、度、果之無上乘，可與本品十地、十度互讀；圓測釋本品五相修學，亦引辯中邊論『菩薩以三慧恒思惟大乘，即十種法行』之文。
地、度、障、一乘——這些義題使本品成為唯識修證位次的重要經據；與後論的精確關係，限於上列具名分品與可核段落。
Opening overview
In the preceding chapters the object contemplated (the ultimate, mind-manas-and-consciousness, the characteristics of dharmas, non-self-nature) has been established, and the contemplating practice (the calm-and-insight of discriminative yoga) has been opened up; with this chapter we enter upon the stations traversed by that contemplating practice — how a bodhisattva climbs in, ground by ground, which perfections he cultivates upon each ground, which obstructions he severs, through how many aeons he passes, and why the Buddha speaks of One Vehicle by hidden intent on the basis of one dharma-realm and one principle while retaining differences of lineage. Woncheuk divides the seven chapters of the sūtra's main exposition into three stretches: the first four chapters clarify the object to be contemplated, the next two distinguish the contemplating practice, the last one displays the fruit attained; the present chapter is the latter of the two chapters that distinguish contemplating practice. Its ten grounds, ten perfections, and severance of obstructions may be cross-read with the later Consciousness-Only stage of cultivation, while the formal five-stage sequence remains a later treatise framework. So this chapter is not a loose discourse on the gateways of practice; it spreads out in one unbroken sweep the bodhisattva's course from the first ground to the Buddha-ground, together with the cultivation of the ten perfections.
The whole chapter is threaded through by a single questioner, Avalokiteśvara. Woncheuk divides the prose into four stretches: first, a full account of the grounds; second, a full account of the ten perfections; third, a separate exposition of the obstructions countered by raising the perfections upon their grounds; fourth, a clarifying of the Buddha-Tathāgata's intent in teaching the One Vehicle. The first three present the sequence of raising the perfections upon the grounds and removing obstructions through the perfections; the fourth separately explains the One-Vehicle intent. Below, each stretch unfolds from its relevant questions, all posed by that same questioner, and is grounded in the scripture and the ancient masters' divisions.
Section One: The ten bodhisattva grounds — the four purities, the eleven portions, the twenty-two follies, the eight excellences, the excellence of birth, and the three vows
Avalokiteśvara first asks: concerning the ten bodhisattva grounds of which the Buddha has spoken, on to the Buddha-ground as the eleventh — by how many kinds of purity, by how many portions, are they to be comprised? This one question leads out the whole "full account of the grounds" stretch. Within this first stretch Woncheuk further opens six lesser sections, making the gradations of the grounds clear from six aspects.
First, the four kinds of purity and the eleven portions comprise the grounds. The four purities are the purity of the higher resolve, the purity of the higher discipline, the purity of the higher mind, and the purity of the higher wisdom: the purity of resolve comprises the first ground, the purity of discipline the second, the purity of mind the third, while the purity of wisdom, because upon each successive ground it grows ever more excellent and wondrous, comprises from the fourth ground all the way to the Buddha-ground. These four purities — the three higher trainings (discipline, mind, wisdom) together with the resolve of the first ground — comprise all eleven grounds entire. As for the eleven portions comprising the grounds, this speaks of the gradual ascent of the eleven grounds by way of "cultivating what is not yet fulfilled, and advancing further once it is fulfilled," portion by portion: when the prior portion is fulfilled, one sees again that the next portion is not yet fulfilled, and by diligent cultivation fulfils it, advancing thus in turn, until at the last portion's fulfilment, fulfilment is gained in all the portions. This brings out, from the two sides of purity and portion, the very layering by which a "ground" is a ground.
Second, explaining the meaning of the grounds' names. The scriptural text sets up a name for each ground, and each name has its meaning, every ground being named for the virtue accomplished upon that ground. Having first accomplished the great purpose and given rise to great gladness, hence named Great Joy; far removed from subtle breach of discipline, hence Freedom from Defilement; the samādhi and the dhāraṇī of retaining what is heard one has gained being able to serve as the support of a light of wisdom, hence Radiance; the dharmas of the limbs of awakening burning up the afflictions, the wisdom like a flame, hence Blazing Wisdom; gaining sovereign mastery in cultivating those dharmas of the limbs of awakening, most exceedingly hard to do, hence Most Hard to Conquer. Again, contemplating manifestly the flowing-on of formations and cultivating markless attention much, hence Manifestation; entering far into markless attention, bordering close upon the pure grounds, hence Far Travel; gaining effortlessness through marklessness and not being stirred by the occurrence of afflictions, hence Immovability; gaining sovereign mastery in teaching the Dharma in every mode and a faultless and vast wisdom, hence Excellent Wisdom; the body of coarse-heaviness vast as empty space and the Dharma-body fulfilled like a great cloud spreading to cover all, hence the Dharma-Cloud. As for the forever-severing of the most exceedingly subtle afflictions and the obstruction to the knowable, and the manifesting of right and perfect awakening toward the objects of the knowable in every mode, the eleventh is therefore named the Buddha-ground. One name, one virtue: the ground-name is just the mark of the ground's virtue.
Third, the twenty-two follies and eleven coarse-heavinesses as what is to be countered. This section is not the mere reporting of a number; what it states is the very reason a ground is a ground — each single ground is defined precisely by the two follies it severs. The grounds each set up two follies and one coarse-heaviness as what is to be countered: the first ground severs the two follies of clinging to the person and to dharmas, and of the defilement of the evil destinies, on to the Tathāgata-ground severing the two follies of the most exceedingly subtle attachment toward all the objects of the knowable, and of the most exceedingly subtle obstruction; ground by ground each severs its two follies and one coarse-heaviness, totalling twenty-two follies and eleven coarse-heavinesses (the Buddha-ground too sets up two follies, making twenty-two in all). So the line "by severing these twenty-two follies and eleven coarse-heavinesses the grounds are established" says precisely this: the grounds are not heaped up rung by rung out of empty air; it is by severing one fold of folly that one fold of ground is revealed, and when these twenty-two and eleven are severed to the end, supreme perfect awakening is parted from their bondage. Nor is this number one that any man may add to or take from — Dùnlún, in his Notes on the Yogācārabhūmi, makes special note of the collation against the Sanskrit text made by the Master of the Three Baskets: Paramārtha's translation of the Mahāyāna-saṃgraha reads "twenty-two ignorances, coarse-heavinesses, the recompense, and the four kinds of birth-and-death"; but Master of the Three Baskets Xuanzang, collating against the Sanskrit text, found neither the word "recompense" nor the four births-and-deaths, and so settled it as "twenty-two follies and eleven coarse-heavinesses." One sees, then, that this count of twenty-two and eleven is fixed by the scriptural text, ground answering to ground.
Fourth, the eight kinds of excellence by which the grounds are established. Namely the eight: the purity of the higher resolve, the purity of mind, the purity of compassion, the purity of going to the far shore, the purity of seeing the Buddhas and making offerings and rendering service, the purity of ripening beings, the purity of birth, and the purity of majestic virtue. These eight grow successively more excellent from the first ground on to the Buddha-ground, only that upon the Buddha-ground the purity of birth is set aside; the merits of the ten bodhisattva grounds all have something above them, while the merits of the Buddha-ground are unsurpassed.
Fifth, distinguishing by the excellence of birth. Why is the bodhisattva's birth said to be the most excellent among all the births in existence? By four causes: it arises gathered up out of the most pure roots of goodness; it is taken on by the power of deliberate choosing; it is to rescue and deliver beings out of compassion; and, being himself undefiled, he can clear away the defilements of others.
Sixth, distinguishing by the three vows. Why are the bodhisattvas said to practise the vast vow, the wondrous vow, and the excellent vow? Also by four causes: being able well to understand the joyful abode of nirvāṇa and able to realize it swiftly; yet casting away that swiftly-realized joyful abode; without object and without waiting raising the mind of the great vow; and for the benefit of beings settling into long-enduring great suffering.
These six sections taken together make up the whole span of stages of the ten bodhisattva grounds: by the four purities and eleven portions their comprising and their advance are shown; by the meaning of the grounds' names their virtue; by the twenty-two follies and eleven coarse-heavinesses what they sever; and by the eight excellences, the excellence of birth, and the three vows their surpassingness.
Section Two: The ten perfections — the six perfections together with the latter four, comprised by the three trainings, their sequence, and named by five causes
Avalokiteśvara asks again: how many kinds of thing are there that a bodhisattva should train in altogether? This question leads out the "full account of the ten perfections" stretch. Woncheuk, glossing this stretch, finds within it eighteen questions and eighteen sections, expounding the meaning of the ten perfections question by question. Its framework is as follows.
The six gone to the far shore, and the latter four. The bodhisattva's matters of training are, in brief, of six kinds: giving, keeping discipline, patience, vigour, meditation, and wisdom gone to the far shore. The remaining four in number — skilful means, vow, power, and knowledge — are established as aids to the first six: the perfection of skilful means as an aid to the first three (giving, discipline, patience), the perfection of vow as an aid to vigour, the perfection of power as an aid to meditation, the perfection of knowledge as an aid to wisdom. The six perfections are the root, the latter four are aids, and together they make the ten perfections.
Comprised by the three trainings, comprised by the two equipments. Among the six perfections, the first three (giving, discipline, patience) are comprised only within the higher training in discipline, meditation within the higher training in mind, wisdom within the higher training in wisdom, while vigour pervades them all; again, what is comprised within the higher training in discipline is named the equipment of merit, what is comprised within the higher training in wisdom is named the equipment of wisdom, while the two kinds, vigour and meditation, pervade them all. Thus the six perfections are gathered home into the three higher trainings and the two equipments.
The sequence and the three kinds. Why are the six perfections in this sequence? So that each may serve as the support that draws forth the next: having no regard for body or wealth, one is able to keep discipline; to guard discipline one cultivates patience; cultivating patience one is able to give rise to vigour; giving rise to vigour one is able to accomplish meditation; having fully gained meditation one is able to obtain supramundane wisdom — each later one drawn forth in dependence on the one before, and so this sequence is established. The six perfections again each have three kinds: giving has the giving of Dharma, of goods, and of fearlessness; discipline has turning away from the unwholesome, turning toward the arising of the wholesome, and turning toward the benefit of beings; patience has enduring harm from foes, calmly receiving suffering, and contemplating and examining the Dharma; vigour has donning the armour, the application to the arising of wholesome dharmas, and the application to the benefit of beings; meditation has the joyful abode that counters the afflictions and the many sufferings, that which draws forth merits, and that which draws forth the benefit of beings; wisdom has taking as object the conventional truth, the ultimate truth, and the benefit of beings.
Named "perfection" by five causes. Giving and keeping discipline are likewise done by ordinary folk, likewise done by outsiders; why is it that only a bodhisattva's giving and discipline win the name "gone to the far shore"? The distinction lies just in these five causes — with them, the ordinary good deed turns into a perfection. First, no defiled attachment: not being attached with defilement to the things contrary to the perfections; second, no clinging regard: toward all the fruits and maturations of the perfections, and amid the repayment of kindness, the mind has no bondage — to give without hoping for return is only then giving gone to the far shore; third, no fault: keeping free of the defiling dharmas mixed in, far removed from conduct that is not skilful means; fourth, no discrimination: not, in accordance with mere words, clinging to the own-mark; fifth, right dedication: dedicating all that is performed and gathered in seeking the supreme great fruit of awakening, not for the lesser fruits of gods and men. Lacking these five marks, it is but worldly good; possessed of these five marks, only then is it a perfection. Of this name "gone to the far shore" Woncheuk further points out: the Saṃdhinirmocana reads "the perfection of dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā" — that is the Sanskrit sound of "the far shore," while what Xuanzang marks here is the meaning in the Tang tongue. He also cites the Yogācārabhūmi, scroll forty-nine, glossing "gone to the far shore" by three meanings — time, the purity of own-nature, and the gaining of the wondrous fruit: namely, these ten dharmas, over the most exceedingly long time, on to being able fully to realize the most exceedingly pure own-nature and to gain the most exceedingly wondrous fruit of awakening, are therefore named perfections.
The seven marks of purity. The scriptural text further speaks, generally and particularly, of the mark of the perfections' purity, with seven kinds each; and speaks of the perfections' function, of their mark as vast, undefiled, bright, flourishing, and unshakable, of their cause, fruit, and meaning-and-benefit, on to the grasping by wisdom of the non-nature of all dharmas, and to the distinguishing, by ground, of perfection, near-perfection, and great perfection — what is practised upon the Ground of Resolute Conduct is perfection, from the first ground upward is near-perfection, from the eighth ground upward is great perfection.
The filth simile: giving goods is not the foremost benefit. Coming to "conduct that is not skilful means," the World-Honoured One sets forth a simile most unsparing and yet most apt — it is like filth: be it much or little, there is in the end nothing that can make it become fragrant and clean. Because beings course in the suffering of formation, their nature is itself suffering; if you merely take goods to benefit them for a time, it is like sprinkling perfume upon filth — be the quantity ever so great, it cannot alter that nature, and in the end cannot make them happy. What, then, counts as true benefit? Only the settling of them within the marvellous wholesome Dharma — drawing them out of the unwholesome place and settling them in the wholesome — only this wins the name of foremost benefit. So "true benefit" lies not in how much wealth is given, but in whether one can settle a man within the wholesome Dharma.
The simile of the hungry ghost seeing the sea dried up: beings' poverty is no shortcoming of the bodhisattva's. Hard upon this comes a simile that turns back to guard the bodhisattva's mind of giving. It is like hungry ghosts, their bodies pressed by great heat and thirst, who go to the edge of the great sea and yet see all that brimming sea-water utterly dried up — how is this any fault in the great sea? It is the hungry ghosts' own evil deeds that make them see the sea as dried up. The treasure the bodhisattva gives is likewise as the great sea, in itself measureless, undiminished, and without fault; that the beings of the world are nonetheless poor is not that the bodhisattva has no mind to benefit them, nor no treasure to give, but is by the obstruction of the beings' own deeds — as the hungry ghosts, by the power of their own evil deeds, make even a sea's worth of water bear no fruit when it comes before them. Taking the two similes together: the one says that giving goods, however much, is not ultimate (perfume added to filth), the other says that beings' not gaining benefit is no shortcoming of the giving (the hungry ghost seeing the sea dried up) — the one pressing forward and the other guarding behind, they show precisely that the bodhisattva's perfecting lies in the settling of beings in the wholesome Dharma, not in the bare giving of treasure.
Section Three: The obstructions countered by raising the perfections upon their grounds — the three latent tendencies, the coarse-heaviness of skin, flesh, and bone, the three great aeons, and the undefiled mark of the afflictions
Avalokiteśvara asks once more: when a bodhisattva has reached the grounds, are the latent tendencies of affliction still present upon these grounds or not? And if still present, in what manner are they present? This question leads out the "separate exposition of the obstructions countered by raising the perfections upon their grounds" stretch. To answer it, one must first see one thing clearly: the lurking afflictions do not all lie evenly at a single level — some are shallow, some deep; the shallow are severed early, the deep are exhausted late, and it is only upon the Buddha-ground that they are severed clean. Woncheuk, glossing this stretch, opens four gates: distinguishing the number of kinds of latent tendency, what the severance of coarse-heaviness reveals, the time-span of the severance of coarse-heaviness, and the virtue and flaw of the bodhisattva's afflictions. Below, the exposition follows this sequence, from the shallow inward to the deep.
The three latent tendencies — the three layers, shallow and deep, of the afflictions' lurking. The latent tendencies of affliction upon the grounds are, in brief, of three kinds, which are precisely the three layers from shallow to deep. The shallowest layer is the companion-destroying latent tendency, upon the first five grounds — those occurring afflictions that are not innate were originally the aiding companions of the occurrence of the innate afflictions; when the bodhisattva advances to here, these "chimers-in" are forever no more, hence named companion-destroying (the destroying of their companion-band). Dùnlún cites Master Jǐng's judgement: the companion-destroying latent tendency "is the most coarse of these" — the most afloat upon the surface, and so the first to be severed. A layer deeper is the feeble latent tendency, upon the sixth and seventh grounds — the afflictions now occur subtly, their force feeble, and once subdued by cultivation they do not occur. The deepest layer is the subtle latent tendency, from the eighth ground upward — no affliction occurs any more, and what remains is only that subtlest residual force which has the obstruction to the knowable for its support. The three latent tendencies, from shallow to deep, answer exactly to the step-by-step ascent of the stations.
The severance of the coarse-heaviness of skin, flesh, and bone — how deep one severs is what layer is revealed. These three layers of latent tendency, shallow and deep, the scriptural text reveals through the three portions of "skin, flesh, bone" in their severance — the coarse-heaviness upon the body, as a man has skin, has flesh (the meat beneath the skin), has bone, one layer deeper than another. The severance of the coarse-heaviness in the skin severs the outermost layer, and what it reveals are the first two latent tendencies (companion-destroying, feeble); the severance of the coarse-heaviness in the flesh goes a layer deeper, and what it reveals is the third latent tendency (subtle); while the severance of the coarse-heaviness in the bone — severance reaching to the bone, the deepest, innermost layer — is only then said to be the forever-parting from all latent tendencies, and this severance is positioned upon the Buddha-ground alone. So skin, flesh, and bone are no off-hand simile: they set the matter that "the severing of obstruction goes one layer deeper than another" upon the very body that every man has. The severance of the shallow places, skin and flesh, the bodhisattva upon the grounds can manage portion by portion; the thorough severance reaching to the marrow of the bone, only a Buddha can manage — all latent tendencies severed to the end with nothing left over, not a single thread retained: this is the very reason the Buddha-ground is the Buddha-ground. Kuiji, in 〈Forest of Categories of Consciousness-Only, Third〉, gate nine, “Severing the Obstructing Defilements,” within the Forest of Categories of the Mahāyāna Dharma-Garden, cites this sūtra's text on the three latent tendencies and the severance of the coarse-heaviness of skin, flesh, and bone.
The three great incalculable aeons — how long it takes to sever down to the bone. To sever coarse-heaviness of this kind, down to the severance in the bone, one must pass through three great incalculable aeons, or, as it is said, measureless aeons. Dùnlún, glossing this, speaks in terms of great aeons and small aeons: by great aeons, one severs the coarse-heaviness to its end after passing through but three incalculable aeons; by small aeons, one passes through measureless ones. The severance of the deep places being the hardest to manage, the time passed through is likewise the longest.
The undefiled mark of the afflictions upon the grounds — the bodhisattva's afflictions upon the grounds differ from the ordinary man's. Since it is said that latent tendencies still remain upon the grounds, are not the afflictions a bodhisattva gives rise to upon the grounds also defiled? The sūtra answers: not so — they have the mark of being undefiled. Because the bodhisattva, upon the first ground, has already well penetrated the dharma-realm of all dharmas, he is one who first knows and then gives rise to affliction, not one who gives rise to it without knowing, hence undefiled; within his own person it cannot give rise to suffering, hence without flaw; and the afflictions he gives rise to can, within the realm of beings, sever the cause of suffering, hence they have, on the contrary, measureless virtue. The same two words, "affliction," yet the ordinary man's is bondage suffered in delusion, while the bodhisattva's is function set going in clarity — this layer shows precisely the boundary between the bodhisattva's afflictions upon the grounds and the ordinary man's defiled afflictions.
Section Four: The hidden intent of the One Vehicle
Last, Avalokiteśvara asks: since the World-Honoured One has said "whether the śrāvaka vehicle or again the great vehicle, it is only the One Vehicle," what is the hidden intent of this? This question leads out the "clarifying of the Buddha-Tathāgata's intent in teaching the One Vehicle" stretch. Woncheuk, glossing this stretch, places the request first and the teaching after, and divides the World-Honoured One's teaching proper into three sections: rightly explaining the hidden intent, clarifying the deluded one's wrong grasping, and concluding the hidden intent.
The scriptural text answers this hidden intent itself: just as I, in the śrāvaka vehicle, proclaim the various own-natures of dharmas — the five aggregates, the six inner sense-bases, the six outer sense-bases, and the like; so in the great vehicle I say that those very dharmas are of one dharma-realm and of one principle, and therefore do not say the vehicles have a nature of difference. Dùnlún, glossing this stretch, points straight to its bone: in the lesser vehicle one teaches the various dharma-natures of the aggregates, elements, and sense-bases; in the great vehicle one teaches that these very dharmas are of one suchness-realm and of one principle; and upon their being of one suchness, the Buddha does not teach a nature of difference among the vehicles. Woncheuk's gloss of this hidden intent is especially clear: discussing its true meaning, to say there are three vehicles does not contradict the One Vehicle — the three vehicles, though different, are of one suchness; and upon this the Buddha, with hidden intent, teaches that there is only the One Vehicle — it is not to say that within the whole realm of beings there are no various natures of beings. So "One Vehicle" is taught with hidden intent upon the one suchness-principle; it does not wipe out the difference of lineages. As for those who, "in accordance with mere words, falsely give rise to discrimination over the meaning, one party over-affirming and one party under-denying," these are precisely the deluded one's wrong grasping of this hidden intent, and so, one after another, they raise up disputes — this is what the section "clarifying the deluded one's wrong grasping" expounds.
Having spoken, the World-Honoured One concludes it with a repeated verse, and the line "that which the grounds comprise — perception, the things to be countered, the excellences, births, vows, and trainings" gathers up the grounds, the ten perfections, and the obstructions to be countered, all that the three prior stretches set forth, into "in dependence on what the Buddha taught, they are the great vehicle; one who cultivates them well becomes the Great Awakened One." The bodhisattva Avalokiteśvara asks the name of this teaching, and the World-Honoured One answers, "the teaching of true and final meaning concerning the grounds and the perfections," and charges him to uphold it — here the chapter's name and the chapter's home are concluded together.
What the later tradition carries on
The ten bodhisattva grounds, ten perfections, and corresponding obstructions provide important scriptural material for the stage of cultivation and may be compared point by point with explicitly identified passages in later treatises.
The Mahāyāna-saṃgraha offers the densest set of cross-readings. Its Divisions on the Higher Training in Discipline, Mind, and Wisdom comprise the bodhisattva's training by the three higher trainings and may be compared with this chapter's six perfections, three trainings, four purities, and ten grounds. Its Division on the Differentiation of Cultivation establishes the ten perfections and may be compared with this chapter's six and latter four; its Division on the Fruit of Severance treats transformation-of-basis and the severance of the two obstructions, a valid comparison for this chapter's obstruction-severance. These are comparisons at each division's explicit passages, not a claim of wholesale direct transmission. The skin-flesh-bone simile belongs instead to a commentary on the Saṃgraha 〔T31n1597 0350b11〕, not to that root division.
The Cheng Weishi Lun, in the stage of cultivation of scrolls nine and ten, establishes the ten grounds, the ten perfections, the ten heavy obstructions, and the ten suchnesses, together with the severance of the twenty-two follies and the three great incalculable aeons — materials that can be compared with this chapter’s ten grounds, twenty-two follies, ten perfections, and stage of cultivation; and in glossing this chapter's stretch on the obstructions Woncheuk takes the Cheng Weishi Lun for his framework, citing it ground by ground.
The Madhyānta-vibhāga, in its Chapter Distinguishing the Unsurpassed Vehicle, distinguishes the unsurpassed vehicle of ground, perfection, and fruit, providing a thematic parallel for this chapter’s grounds and perfections; and in glossing this chapter's five marks of training Woncheuk also cites the Madhyānta-vibhāga's text, "the bodhisattva, by the three wisdoms, ever ponders the great vehicle — that is, the ten kinds of dharma-practice."
Grounds, perfections, obstructions, and the One Vehicle make this chapter an important scriptural source for the stages of Yogācāra cultivation; the precise relations to later works remain those bounded comparisons listed above.
考據Apparatus
本品立菩薩十地與十波羅蜜多，是唯識修習位的重要經據；後論只按明列段落作主題互讀。圓測將長行分為四段，觀自在一問主貫全品。求那跋陀羅 T678 全本內容對應本品，可作逐段異譯對校；來源標記未立正式品目。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第七 地波羅蜜多品（卷五；〔T16 0703b13〕起，〔T16 0708b05–06〕「得菩薩大乘光明三摩地」訖，品八前） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 辨能觀行 → 第二『明地波羅蜜多』〔X0203b22〕（能觀二品之後品；品內「就前長行復分為四」與首段「廣明諸地」俱見〔X0356b08〕，其內復開六） |
| 流支 T675 十一品 | 第十 聖者觀世自在菩薩問品（觀世自在＝玄奘觀自在；卷四—卷五；〔T16 0680a18〕起） |
| 求那 T678 專譯 | 《相續解脫地波羅蜜了義經》全本之內容對應品7 獨立異譯（觀自在菩薩問；藏經原始標記未立正式品目；活校本逐段對勘） |
| 真諦《佛說解節經》T677 | 不涵蓋（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，無地波羅蜜品） |
| 攝決擇分 T1579 | 卷七十八 攝決擇分：「當知如解深密經中，觀自在菩薩白佛言…」〔T30 0729a18–19〕下牒引品7全文（四段俱引，至〔0733c15 前半〕止） |
| 遁倫 T1828 | 釋攝決擇分品7段：「自下第六、觀自在菩薩請問諸地之義」〔T42 0783b27〕，判長行有四（辨地義·辨地中所應學法·辨地中所有煩惱·辨說一乘意） |
| 窺基 T1861 | 大乘法苑義林章〈唯識義林第三〉第九「斷諸障染」〔T45 0258b17–18〕引品7之三隨眠〔T45 0263c05〕·〈斷障章〉節引二十二愚〔T45 0282a28·b02〕（餘段未見直接引文，從闕） |
圓測判全經正說分「七品攝為三段」，地波羅蜜多品繫於次段「辨能觀行」之後品：
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
〔題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。〕
圓測就本品長行「分為四段」之科文（頂層綱目·四段所本）：
「就前長行復分為四：一廣明諸地；二觀自在菩薩復白佛言：世尊！是諸菩薩凡有幾種所應學事下，廣明十度；三觀自在菩薩復白佛言：世尊！此諸地中煩惱隨眠下，別釋依地起度所對治障；四觀自在菩薩復白佛言：世尊！如世尊說：若聲聞乘下，明佛如來說一乘意。所以如是說四段者，依地起度、依度除障，故得一乘果，故說四段。」〔X21n0369 X0356b08–14〕
首段「廣明諸地」內圓測復開六（釋地六·子①段內小節）：
「就釋地中復分為六：一約四種清淨及十一分分別諸地，二釋地名義，三約二十二愚分別諸地，四八種殊勝分別諸地，五約勝生分別諸地，六就三願分別諸地。」〔X21n0369 X0356b14–18〕
品內圓測「大分為二」之上層框架（正說分／奉持分）：
「釋曰：第三依文正釋。於此品內大分為二：初問答正說分，後爾時觀自在下依教奉持分。前中有二：初長行廣釋，後以頌略說。或可此品即分為三：初長行廣釋，次以頌略說，後依教奉行。雖有兩說，且依前釋。」〔X21n0369 X0356b04–08〕
四段及釋地六內圓測各立釋曰子科：子① 釋四清淨「自下第二正答，於中有二：先釋，後結」〔X0356c17〕· 釋地名義「自下第二釋地名義，先問後答」〔X0362c16〕· 約二十二愚「自下第三二十二愚分別諸地，於中有二：先問、後答」〔X0366b08–09〕· 八種殊勝「自下第四八種殊勝安立諸地，於中有二：先請、後說」〔X0368c20–21〕· 約勝生「第五約殊勝生分別諸地。於中有二：先問、後答」〔X0372b05–06〕· 就三願「自下第六約三大願分別十地。於中有二：先問、後說」〔X0372c12–13〕· 子② 廣明十度「自下第二廣釋諸度，於中有十八問，即為十八段：一所學種數多少門…」〔X0373a16–17〕· 子③ 對治障「自下第三分別地中隨眠等障，於中有四：一分別隨眠種數多少，二分別麤重斷所顯示，三分別麤重斷之時分，四分別菩薩煩惱德失」〔X0393c24–X0394a02〕· 子④ 一乘意「自下第四分別說一乘意，於中有二：先請、後說」〔X0399b04–05〕。
遁倫於瑜伽論記，據攝決擇分品7牒引段判長行四分，與圓測四段同骨：
「自下第六、觀自在菩薩請問諸地之義。…長行有四：一辨地義，二辨地中所應學法，三辨地中所有煩惱，四辨說一乘意。」〔T42n1828 0783b27·0783c03–05〕
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校·第十觀世自在品）· 求那 T678（品7 專譯·活校本·逐段對勘）· 攝決擇分 T1579 卷七十八（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·四段俱引全文）。真諦《佛說解節經》T677 完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，不涵蓋本品，從闕。
〔求那 T678《相續解脫地波羅蜜了義經》全本內容對應品7 之獨立異譯（藏經原始標記未立正式品目），活校本逐段可勘，本品主要異譯材料；真諦《佛說解節經》不及品7，從闕。〕
〔子①〕句一 十地名·四種清淨·十一分
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。…當知諸地四種清淨、十一分攝。…謂增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨於後後地轉勝妙故，當知能攝從第四地乃至佛地。 | T16n0676 0703b14–24 |
| 流支 T675 | 世尊為諸菩薩說十地差別，所謂：歡喜地、離垢地、光明地、炎地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、第十一佛地。…有四種清淨、十一分攝此諸地應知。觀世自在！增上清淨攝初地、增上戒清淨攝二地、增上心清淨攝三地、增上慧清淨攝四地乃至上上勝妙從四地乃至佛地。 | T16n0675 0680a20–28 |
| 求那 T678 | 菩薩有十地，所謂歡喜地、離垢地、明地、焰地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。佛地第十一，此諸地幾種清淨攝，為有幾分？…有四種清淨十一分，攝此諸地。觀世音！悕望清淨攝初地、增上戒淨攝第二地、增上心清淨攝第三地、增上慧淨，增上上上妙淨，攝第四地乃至佛地。 | T16n0678 0714c19–26 |
| 攝決擇分 T1579 | 如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，復說佛地為第十一。…善男子！當知諸地，四種清淨，十一分攝。…謂增上意樂清淨，攝於初地；增上戒清淨，攝第二地；增上心清淨，攝第三地；增上慧清淨，於後後地轉勝妙故，當知能攝從第四地乃至佛地。 | T30n1579 0729a20–29 |
異文所繫：（甲）問主，玄奘／攝決擇分作「觀自在」，流支作「觀世自在」，求那作「觀世音」（三家異譯；此名在本組無古德音寫，不據現代還原補梵）。（乙）地名，玄奘／攝決擇分作『極喜·發光·焰慧·極難勝』，流支作『歡喜·光明·炎·難勝』，求那作『歡喜·明·焰·難勝』（古譯偏「歡喜地」，玄奘作「極喜地」）。（丙）四清淨第一，玄奘／攝決擇分作「增上意樂清淨」，流支作「增上清淨」（脫「意樂」），求那作「悕望清淨」（悕望／意樂·āśaya 異譯；圓測「梵音阿世耶，此云意樂」，見目五）。
〔子①〕句二 二十二愚癡·十一麁重
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。…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。 | T16n0676 0704b06–0704c02 |
| 流支 T675 | 此諸地有幾種無明？幾種障對？…有二十二種無明、十一種障。…於初地中執著人我法我無明、惡道煩惱染相無明，迷沒彼二是故名障。 | T16n0675 0680c24–c28 |
| 求那 T678 | 此諸地有幾種愚、幾種所治過？…有二十二種愚，十一種所治過。初地眾生，及法計著愚、惡趣煩惱愚，彼即所治過。…佛地一切爾焰微細正受愚、障礙愚，彼即所治過。 | T16n0678 0715b09–b26 |
| 攝決擇分 T1579 | 此諸地中，有二十二種愚癡、十一種麁重為所對治。…善男子！由此二十二種愚癡及十一種麁重故，安立諸地，而得阿耨多羅三藐三菩提離彼繫縛。 | T30n1579 0730a08–09·0730b04–06 |
異文所繫：（甲）玄奘／攝決擇分作「二十二種愚癡、十一種麁重」，流支作「二十二種無明、十一種障」，求那作「二十二種愚、十一種所治過」（愚癡／無明／愚與麁重／障／所治過，皆為三家異譯——流支以「障」、求那以「所治過」當麁重，二本俱不用麁重字；本組古德音寫無徵，不據現代還原補梵）。（乙）「所知（障）」玄奘，求那作「爾焰（障）」（jñeya 音寫，求那全品用爾焰）。
〔子①〕句三 八種殊勝
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 略有八種：一者、增上意樂清淨；二者、心清淨；三者、悲清淨；四者、到彼岸清淨；五者、見佛供養承事清淨；六者、成熟有情清淨；七者、生清淨；八者、威德清淨。 | T16n0676 0704c11–14 |
| 流支 T675 | 有八種清淨，所謂：直心清淨、慈清淨、悲清淨、波羅蜜清淨、見諸佛供養清淨、教化眾生清淨、生清淨、力清淨。 | T16n0675 0681a24–27 |
| 求那 T678 | 有八事，謂悕望清淨、心清淨、悲清淨、波羅蜜清淨、見佛供養清淨、成熟眾生清淨、生清淨、力清淨。 | T16n0678 0715c01–c04 |
| 攝決擇分 T1579 | 略有八種。一者、增上意樂清淨，二者、心清淨，三者、悲清淨，四者、到彼岸清淨，五者、見佛供養承事清淨，六者、成熟有情清淨，七者、生清淨，八者、威德清淨。 | T30n1579 0730b12–15 |
異文所繫：（甲）第四殊勝，玄奘／攝決擇分作「到彼岸清淨」，流支／求那作「波羅蜜清淨」（到彼岸／波羅蜜·pāramitā 異譯，玄奘譯義·古譯存音）。（乙）第一第八，流支作「直心清淨…力清淨」，求那作「悕望清淨…力清淨」，玄奘作「增上意樂清淨…威德清淨」（末位玄奘作威德、二古譯作力；本組只見義譯，古德音寫無徵，不據現代還原補梵）。
〔子②〕句四 六波羅蜜·後四度（方便·願·力·智）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。…施設所餘波羅蜜多，但有四數？…方便善巧波羅蜜多與前三種而為助伴。…如是名願波羅蜜多。…如是名力波羅蜜多。…如是名智波羅蜜多。 | T16n0676 學事六種 0705a06–07·施設所餘 0705b11–12·後四度 0705b15–16·0705b18–c01 |
| 流支 T675 | 菩薩學事有六種。何等為六？所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。…為成就彼六波羅蜜伴故，說餘四波羅蜜。…是故，我說方便波羅蜜與三波羅蜜為伴。…我說願波羅蜜與毘梨耶波羅蜜為伴。…我說力波羅蜜與禪波羅蜜為伴。…我說智波羅蜜與般若波羅蜜為伴。 | T16n0675 0681b18–0682a15 |
| 求那 T678 | 菩薩學有六事，所謂六波羅蜜，檀波羅蜜、乃至般若波羅蜜。…此等是六波羅蜜伴故。彼三波羅蜜攝取眾生…是故我說方便波羅蜜是三波羅蜜伴。…是故我說願波羅蜜是精進波羅蜜伴。…是故我說力波羅蜜是禪波羅蜜伴。…是故我說智波羅蜜是般若波羅蜜伴。 | T16n0678 0715c19–20·0716a14–a27 |
| 攝決擇分 T1579 | 菩薩學事略有六種。所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。…施設所餘波羅蜜多但有四數？善男子！與前六種波羅蜜多為助伴故。 | T30n1579 0730c05–06·0731a06–08 |
異文所繫：（甲）六度，玄奘／攝決擇分譯義作「布施·持戒·忍辱·精進·靜慮·慧到彼岸」，流支／求那存音作『檀·尸羅·羼提·毘梨耶·禪·般若波羅蜜』（六度梵音對玄奘譯義）。（乙）『波羅蜜多／波羅蜜』，玄奘／攝決擇分作「波羅蜜多」，流支／求那作「波羅蜜」（脫「多」）。（丙）「方便善巧波羅蜜多」玄奘／攝決擇分，流支／求那作「方便波羅蜜」（脫「善巧」）。後四度（方便·願·力·智）·助伴配對（方便助前三·願助精進·力助靜慮·智助般若）三家同序。
〔子②〕句五 五因緣名波羅蜜
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。無染著者，謂不染著波羅蜜多諸相違事。無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。…正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。 | T16n0676 0705c26–0706a06 |
| 流支 T675 | 有五種義說名波羅蜜，所謂不著、不悕望、無過、不分別、迴向。…不著者，所謂不著諸波羅蜜相違事；不悕望者，於諸波羅蜜受用果報報恩，中無求心；…迴向者，諸波羅蜜所作所集迴取大菩提果故。 | T16n0675 0682b07–b16 |
| 求那 T678 | 有五種，一者無礙、二者無顧、三者無過、四者無妄想、五者迴向。無礙者，謂於波羅蜜相違事不染著；無顧者，謂於波羅蜜果報及現世利心不繫縛；…迴向者，謂此諸波羅蜜，已作已長養，為求無上大菩提果。 | T16n0678 0716b13–b21 |
| 攝決擇分 T1579 | 五因緣故。一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。…正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。 | T30n1579 0731b18–b27 |
異文所繫：（甲）五因緣名目，玄奘／攝決擇分作『無染著·無顧戀·無罪過·無分別·正迴向』，流支作「不著·不悕望·無過·不分別·迴向」，求那作『無礙·無顧·無過·無妄想·迴向』（首位求那「無礙」釋作「相違事不染著」，義同玄奘無染著；玄奘「無顧戀」流支作「不悕望」；玄奘「無分別」求那作「無妄想」；玄奘「正迴向」二古譯脫「正」）。
〔子③〕句六 三隨眠（害伴·羸劣·微細）·皮膚骨麁重斷·三大不可數劫·無染相
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 此諸地中煩惱隨眠可有幾種？…略有三種：一者、害伴隨眠，謂於前五地。…二者、羸劣隨眠，謂於第六、第七地中微細現行，若修所伏不現行故；三者、微細隨眠，謂於第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。…謂由在皮麁重斷故，顯彼初二，復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。…經於三大不可數劫、或無量劫。…無染污相。 | T16n0676 隨眠 0707c11–19·皮膚骨 0707c22–25·三大劫 0707c28·無染相 0708a03–06 |
| 流支 T675 | 有三種使煩惱。何等為三？所謂害伴使煩惱、薄使煩惱、微細使煩惱。…謂從初地乃至第五地不俱生煩惱。…謂六地、七地中微細無明使煩惱。…謂八地、上上地，一切無明使煩惱不行於心，唯有一切境界微細障。…初斷皮障離第一過、次斷膚障離第二過、次斷骨障離第三過，我說一切使盡是名佛地應知。…三大阿僧祇劫。…無有染相生諸煩惱。 | T16n0675 0684b12–c14 |
| 求那 T678 | 有三種，一者害伴，謂五地。…二者羸使，謂六地七地細微行〔夾註：行音衡〕修，抑止不行。三者細微使，謂第八地，彼上上一切煩惱一切不行，及爾焰障依少故。…有三種，初皮過斷、第二膚過斷、第三骨過斷；離一切使者，我說唯佛地。…有三無量，或剎那、羅婆摩睺妬路、半時一時日夜、半月一月離兜三（丹鄉本二）月為一節。…不染污相。 | T16n0678 0717c13–0718a02 |
| 攝決擇分 T1579 | 略有三種。一者、害伴隨眠，謂於前五地。…二者、羸劣隨眠，謂於第六、第七地中，微細現行，若修所伏，不現行故。三者、微細隨眠，謂於第八地已上。…謂由在皮麁重斷故，顯彼初二；復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。…經於三大不可數劫，或無量劫。 | T30n1579 0733a25–b13 |
異文所繫：（甲）「隨眠」玄奘／攝決擇分，流支作「使煩惱」，求那作「使」（異譯；古德音寫無徵，不據現代還原補梵）。（乙）第二隨眠玄奘／攝決擇分作「羸劣」，流支作「薄」，求那作「羸」（羸劣／薄·異譯）。（丙）皮膚骨之斷，玄奘／攝決擇分作『在皮／在膚／在於骨麁重斷』，流支作『斷皮／膚／骨障』，求那作『皮／膚／骨過斷』（麁重斷／障／過斷·異譯，皮膚骨三分同）。（丁）「三大不可數劫」玄奘／攝決擇分，流支作「三大阿僧祇劫」，求那作「三無量」（不可數／阿僧祇／無量·asaṃkhyeya 異譯）。（戊）「無染污相」玄奘，流支作「無有染相」，求那作「不染污相」。
〔子④〕句七 一乘密意·重頌·奉持
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？…如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；於大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。…如是名為此中密意。〔重頌〕「諸地攝想所對治，殊勝生願及諸學，由依佛說是大乘，於此善修成大覺。…」〔奉持〕此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！ | T16n0676 一乘 0708a13–21·重頌 0708a23–24·奉持 0708b02–04 |
| 流支 T675 | 如世尊說聲聞乘、大乘是為一乘。世尊！何意作如是說？…我聲聞乘中說種種法——所謂五陰、內六入、外六入——如是等我說彼法界一味，而彼聲聞不能覺知。…我意如是應知。〔重頌〕「種種諸法相，我依一理說，生於下劣解，我說名二乘。…知諸地妙相、及諸願生處，此勝相對治，我說是大乘。」〔奉持〕此修多羅名『地波羅蜜了義法門』，汝今應當如是受持。 | T16n0675 0684c16–0685a06 |
| 求那 T678 | 世尊所說聲聞乘及大乘即是一乘，有何義？…我說聲聞乘法，所謂五陰、內六入、外六入，如是等我說即是大乘、一法界、一道，是故我不說有種種乘。…故作是說。〔重頌〕「說種種自性，是皆同一道，下劣上妙乘，無有種種異。…地攝想所治，勝生及願學，此說大乘道，勤修速成佛。」〔奉持〕此經名『地波羅蜜了義說』，如是奉持。 | T16n0678 0718a05–a21 |
| 攝決擇分 T1579 | 如佛所說：若聲聞乘、若復大乘唯是一乘。此何密意？…如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類。於大乘中，即說彼法同一法界，同一理趣，故我不說乘差別性。…如是名為此中密意。〔重頌〕「諸地攝、想、所對治，殊勝、生、願、及諸學，由依佛說是大乘，於此善修成大覺。…」 | T30n1579 0733b24–c09 |
異文所繫：（甲）「此何密意」玄奘／攝決擇分，流支作「何意作如是說」「我意如是」，求那作「有何義」（密意／何意／何義·異譯）。（乙）「同一法界、同一理趣」玄奘／攝決擇分，流支作「法界一味」（無『理趣／乘差別性』之句），求那作「一法界、一道」。（丙）重頌首句，玄奘／攝決擇分作「諸地攝想所對治，殊勝生願及諸學」（攝決擇分排印頓作「諸地攝、想、所對治，殊勝、生、願、及諸學」，字同句讀異），求那對應作「地攝想所治，勝生及願學」，流支偈詞全異（六句·一乘二乘大乘主題）。（丁）奉持經名，玄奘作「諸地波羅蜜多了義之教」，流支作『地波羅蜜了義法門／了義經』，求那作「地波羅蜜了義說」。三家俱繫『七十五千菩薩得大乘光明三摩地』（流支「大乘光明三昧」·求那「大乘光三昧」）。
攝決擇分卷78 對品7 為全品完整牒引（〔T30n1579 0729a18–19〕「當知如解深密經中，觀自在菩薩白佛言…」起，〔0733c15 前半〕「得菩薩大乘光明三摩地」訖），《瑜伽師地論》署彌勒菩薩說、玄奘譯，於論中明引本經，牒引時略去多數對告問答之框句（觀自在菩薩復白佛言／佛告觀自在菩薩曰等），餘文與玄奘本近同，間有小異（住／行·與／由·異體字等）；四段（廣明諸地·廣明十度·對治障·一乘）俱在。〔同一行 0733c15 後半續牒品8，已不屬品7。〕
三、唯識義之經據（眼）
本品明說十地、十波羅蜜多及相關法數；圓測判本品繫「辨能觀行」之地度品〔X0203b21–22〕。後論只按下列明確段落互讀。
（一）菩薩十地·四清淨·十一分·二十二愚·十一麁重〔子①〕——逐繫本經出處：
- 十地·四清淨·十一分〔T16n0676 0703b14–0703c18〕「菩薩十地…復說佛地為第十一」「四種清淨、十一分攝」「增上意樂清淨攝於初地…增上慧清淨…從第四地乃至佛地」：四清淨（增上意樂·戒·心·慧）攝十一地，十一分攝諸地階差。
- 釋地名義〔T16n0676 0704a14–0704b05〕「成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地…永斷最極微細煩惱及所知障…故第十一說名佛地」：逐地立名之義。
- 二十二愚·十一麁重〔T16n0676 0704b06–0704c02〕「此諸地中有二十二種愚癡、十一種麁重為所對治…於初地有二愚癡…於如來地有二愚癡」：菩薩十地與佛地各二愚一麁重（通計二十二愚十一麁重），為所對治。
- 八殊勝·勝生·三願〔T16n0676 八殊勝 0704c11–14·勝生 0704c21·三願 0704c27–0705a03〕「略有八種：一者、增上意樂清淨；〔…〕八者、威德清淨。」「四因緣故：一者、極淨善根所集起故；〔…〕四者、自能無染除他染故。」「何因緣故說諸菩薩行廣大願、妙願、勝願？〔…〕四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大願、妙願、勝願。」：諸地八種殊勝之安立·菩薩勝生四因緣·三願四因緣。
- → 攝大乘論〈增上戒學分·增上心學分·增上慧學分〉 · 成唯識論卷九–十修習位（十地·十重障·十真如·二十二愚之斷）· 辯中邊論〈辯無上乘品〉地度果。
（二）十波羅蜜多（六到彼岸＋後四度）·五因緣名波羅蜜·清淨七相〔子②〕——逐繫本經出處：
- 六到彼岸·後四度〔T16n0676 學事六種 0705a06–07·施設所餘 0705b11·後四度 0705b16–c01〕「菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。」『施設所餘波羅蜜多，但有四數…方便善巧·願·力·智』：六度為本，後四度為前六之助伴，成十波羅蜜多。
- 三學攝·二資糧攝·次第·三品〔T16n0676 0705a11–0705c25〕「當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」『波羅蜜多如是次第…能為後後引發依故』「各有三種。」：十度之三學·二資糧·次第·品類差別。
- 五因緣名波羅蜜〔T16n0676 0705c25–0706a06〕「何因緣故，波羅蜜多說名波羅蜜多？〔…〕五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。」：波羅蜜多得名之五相。
- 清淨七相〔T16n0676 總說 0706b08–09·別說 0706b15–17（0706b08–0707b12）〕「總說一切波羅蜜多清淨相者，當知七種…別說…七種布施清淨之相」：波羅蜜多清淨之總別七相。
- → 攝大乘論〈彼修差別分〉十波羅蜜多 · 成唯識論卷九修習位十波羅蜜多 · 辯中邊論〈辯修對治品·辯無上乘品〉。
（三）依地起度所對治障（三隨眠·皮膚骨·三大劫·煩惱無染相）〔子③〕——逐繫本經出處：
- 三隨眠〔T16n0676 0707c11–19〕『煩惱隨眠…略有三種：害伴隨眠（前五地）·羸劣隨眠（六七地）·微細隨眠（八地已上，唯所知障為依止）』。
- 皮膚骨麁重斷·三大不可數劫〔T16n0676 皮膚骨 0707c22–25·三大劫 0707c28〕「在皮麁重斷…在膚麁重斷…在於骨麁重斷…位在佛地」「經於三大不可數劫」。
- 地中煩惱無染污相〔T16n0676 0708a03–09〕「無染污相…菩薩要知方起煩惱非為不知…於有情界能斷苦因，是故彼有無量功德」：菩薩地中煩惱無染·有德。
- → 成唯識論卷九–十十重障·三大阿僧祇劫〔主題互讀；該論未用本經皮／膚／骨喻〕· 攝大乘論〈果斷分〉轉依·二障斷。
（四）一乘密意〔子④〕——〔T16n0676 0708a13–18〕「若聲聞乘、若復大乘，唯是一乘。此何密意…即說彼法同一法界、同一理趣，故我不說乘差別性」：聲聞·大乘同一法界理趣，故說一乘（密意，非無種性差別）。圓測：「我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情性」〔X0399c01–07〕。→ 攝大乘論一乘段可作主題互讀；不另以《成唯識論》泛配本句。
四、諸家異釋（古德·標宗）
藏經內現存古德源涉本品者：圓測《解深密經疏》（主·現存專疏主錨，疏本品四段·釋地六·十度·障·一乘完備）· 遁倫《瑜伽論記》（釋攝決擇分品7牒引段，存景·泰·基三家讀）· 窺基《大乘法苑義林章》（引品7之三隨眠·節引二十二愚）。
圓測《解深密經疏》X21n0369（主）
判本品四段·釋地六（目①科文即出此）：
「就前長行復分為四：一廣明諸地；二觀自在菩薩復白佛言：世尊！是諸菩薩凡有幾種所應學事下，廣明十度；三觀自在菩薩復白佛言：世尊！此諸地中煩惱隨眠下，別釋依地起度所對治障；四觀自在菩薩復白佛言：世尊！如世尊說：若聲聞乘下，明佛如來說一乘意。所以如是說四段者，依地起度、依度除障，故得一乘果，故說四段。就釋地中復分為六：一約四種清淨及十一分分別諸地，二釋地名義，三約二十二愚分別諸地，四八種殊勝分別諸地，五約勝生分別諸地，六就三願分別諸地。」〔X21n0369 X0356b08–18〕
釋廣明十度科（十八問十八段）：
「自下第二廣釋諸度，於中有十八問，即為十八段：一所學種數多少門…」〔X21n0369 X0373a16–17〕
釋對治障科（隨眠四門）：
「自下第三分別地中隨眠等障，於中有四：一分別隨眠種數多少，二分別麤重斷所顯示，三分別麤重斷之時分，四分別菩薩煩惱德失。」〔X21n0369 X0393c24–X0394a02〕
釋一乘意科（密意三節）：
「自下第四分別說一乘意，於中有二：先請、後說。」〔X0399b04–05〕「第二如來正說，於中有三：初正釋密意、次明迷者謬執、後結成密意。」〔X0399b12–13〕
釋到彼岸（深密六度梵音·此標唐言）（目⑤譯名所繫即出此）：
「深密經云：檀波羅蜜、尸羅、羼提、毗梨耶、禪、般若波羅蜜者，彼岸梵音，此標唐言。」〔X21n0369 X0373b07–08〕
三義釋到彼岸（引瑜伽四十九）：
「然到彼岸，諸教不同。依瑜伽論第四十九，以三種義釋到彼岸：一時、二自性清淨、三得妙果。故彼論云：如是十法最極長時，乃至能圓證自性最極清淨殊勝，能得最極菩提妙果，是故說名波羅蜜多。」〔X21n0369 X0373b09–13〕
釋一乘密意（同一法界理趣·非無種性）：
「謂說一乘定知三者是方便說，聞說三乘定執三乘違於一乘。論其實義，說有三乘不違一乘，三乘雖異而同一如…我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情性…」〔X21n0369 X0399c01–07〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分品7牒引段·存景泰基三家）
遁倫釋攝決擇分卷78觀自在段，判長行四分，並引景·泰·基三家：
「自下第六、觀自在菩薩請問諸地之義。…長行有四：一辨地義，二辨地中所應學法，三辨地中所有煩惱，四辨說一乘意。」〔T42n1828 0783b27·0783c03–05〕
釋二十二愚十一麁重（勘梵本無報字及四生死）：
「真諦三藏譯攝論云：二十二無明麁重報四種生死，大乘攝論不明四種無明，但從南地所得無上依經中辨四生死。今三藏勘於梵本無報字及四生死，故云二十二愚癡十一麁重也。」〔T42n1828 0784c18–22〕
釋三隨眠（景師）：
「自下第三辨地中所有煩惱。於中有四：一、明頭數。略有三種：隨眠等者，景云：一、害伴隨眠，謂見斷現行不俱生惑，是彼修斷俱生惑伴…名害伴隨眠，此最為麁；二者、羸劣隨眠謂六七地中微細現行若修所伏不現行故…通名羸劣隨眠…三者、微細隨眠八地已上，從此已上一切煩惱不復現行，唯有所知障為依止故。」〔T42n1828 0786a28–b21〕
釋皮膚骨麁重·三大劫：
「二、辨皮膚骨麁重。景云：此中問意，上三隨眠聖斷時，為是斷皮，為斷膚骨…三、辨能斷劫數。若據大劫，唯經三不可數劫斷麁重盡，若依小劫，則經無量。」〔T42n1828 0786c21–23·0787a07–09〕
釋一乘意（據同真如·不說乘差別）：
「下第四辨說一乘意。如佛所說乃至我不說乘差別性者，於小乘中宣說蘊界處種種法性，於大乘中說此等諸法同一真如界理趣，據同真如故，佛不說乘差別性…謂有相違，而興諍論。」〔T42n1828 0787a17–28〕
窺基《大乘法苑義林章》T45n1861（引品7之三隨眠·節引二十二愚）
窺基於〈唯識義林第三〉第九「斷諸障染」〔T45n1861 0258b17–18〕引本經三隨眠（引文起於 0263c05，含皮膚骨麁重斷）：
「解深密經說。有三隨眠。一害伴隨眠。謂前五地諸不俱生煩惱。是俱生煩惱現行助伴。彼於爾時永無復有…故名害伴。二羸劣隨眠。謂第六七地微細現行。若修所伏不現行故…三微細隨眠。謂於第八地已上。從此已去一切煩惱不復現行。唯有所知障為依止故。然由初地已斷皮麁重故…若在骨麁重斷者。我說永離一切隨眠住在佛地。」〔T45n1861 0263c05–c21〕
窺基於另篇〈斷障章〉〔T45n1861 0282a02 起〕出體段節引本經二十二愚（初地·二地）：
「解深密經第三卷云。惡趣雜染愚。初地所斷。」〔T45n1861 0282a28–29〕
「解深密經又說。二地斷二種愚。二謂種種業趣愚。」〔T45n1861 0282b02–03〕
窺基義林章餘段（十地名·十波羅蜜多後四度·五因緣名波羅蜜·八種殊勝·一乘密意）未見直接引文本品，從闕。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音義所徵 | 唯識精確義 |
|---|---|---|---|
| 波羅蜜多 ／ 到彼岸 ／ 波羅蜜（流支·求那） | pāramitā | 圓測「深密經云：檀波羅蜜…般若波羅蜜者，彼岸梵音，此標唐言」〔X0373b07–08〕；三義釋到彼岸（時·自性清淨·得妙果，引瑜伽四十九）〔X0373b09–13〕 | 菩薩十度：六到彼岸（布施·持戒·忍辱·精進·靜慮·慧）＋後四度（方便善巧·願·力·智）；五因緣得名（無染著·無顧戀·無罪過·無分別·正迴向，〔本經 0705c26〕） |
| 增上意樂（清淨）／ 悕望清淨（求那） | āśaya（圓測音「阿世耶」） | 求那「悕望清淨」〔T16n0678 0714c22–24〕；圓測「言增上意樂清淨攝於初地者，梵音阿世耶，此云意樂」〔X0356c19–20〕 | 攝初地之清淨；求那譯「悕望清淨」即此（悕望／意樂異譯） |
| 愚癡 ／ 無明（流支）／ 愚（求那） | — | 〔本經 T16n0676 0704b06〕；古德音寫無徵，從闕 | 諸地所對治之二十二種愚（菩薩十地與佛地各二，通計二十二） |
| 麁重 ／ 障（流支）／ 所治過·過斷（求那） | — | 〔本經 T16n0676 0704b06〕；遁倫「勘於梵本無報字及四生死，故云二十二愚癡十一麁重也」〔T42n1828 0784c21–22〕；古德音寫無徵，從闕 | 諸地所對治之十一種麁重；隨眠之種子位（成唯識兩釋，圓測引〔X0367a03–08〕） |
| 隨眠 ／ 使煩惱（流支）／ 使（求那） | — | 〔本經 T16n0676 0707c12〕；古德音寫無徵，從闕 | 地中煩惱之種子位：害伴（前五地）·羸劣（六七地）·微細（八地已上，唯所知障依止） |
| 勝生 ／ 殊勝生 | — | 〔本經 T16n0676 0704c21〕；圓測「第五約殊勝生分別諸地」〔X0372b05–06〕；古德音寫無徵，從闕 | 菩薩於諸有生最殊勝（四因緣：極淨善根所集起·故意思擇力所取·悲愍濟度·自能無染除他染，〔本經 0704c23〕） |
| 廣大願·妙願·勝願 ／ 妙願·勝願·力願（求那） | — | 〔本經 T16n0676 0704c27〕；圓測「自下第六約三大願分別十地」〔X0372c12–13〕；古德音寫無徵，從闕 | 菩薩三願（四因緣：了知涅槃樂住堪能速證·棄捨速證·無緣無待發大願·為利有情處長時大苦，〔本經 0704c28〕） |
| 爾焰（求那）／ 所知（障） | jñeya | 求那全品譯「所知」作「爾焰」〔T16n0678 0715b07·0717c18〕；古德音寫即求那音譯 | 所知障；八地已上唯所知障為微細隨眠依止（〔本經 0707c19〕） |
| 阿耨多羅三藐三菩提 | anuttarā-samyak-saṃbodhi | 〔本經 T16n0676 0704c05〕；玄奘音寫 | 無上正等菩提；離二十二愚十一麁重之繫縛（〔本經 0704c05〕） |
六、譬喻·修辭
本品多為法數開列（十地·四清淨·十一分·二十二愚·十一麁重·八殊勝·十波羅蜜多·五因緣·清淨七相·三隨眠），喻體較疏；唯子②（廣明十度）末有二喻：
（一）〔子②〕糞穢喻（非方便行·財施不足以實饒益）——〔T16n0676 0706a28–0706b03〕「譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益」：
- 喻體：糞穢（多少終不成香潔）。
- 喻依：眾生行苦之性（但以財物饒益終不成樂）。
- 所顯：非方便行——但攝財物饒益而不令出不善處安置善處，非第一饒益；唯安處妙善法中方為實饒益。
（二）〔子②〕餓鬼見海涸喻（眾生貧窮·自業過失）——〔T16n0676 0707b12–17〕「譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果」：
- 喻體：餓鬼大渴見海涸（非海過·餓鬼自業過）。
- 喻依：菩薩所施財寶如大海無過（眾生貧窮·自業過）。
- 所顯：世間眾生貧窮非菩薩無饒益心·無財寶，乃眾生自業障故，如餓鬼自惡業令施無果。
餘段（廣明諸地·對治障·一乘）多法數開列，喻少；流支／求那異譯亦無別喻可對勘。
七、互讀
以下只列與本品十地、十波羅蜜多及所對治障有明確段落或可核主題關係者：
- 攝大乘論〈彼修差別分〉十波羅蜜多·〈增上戒學分·增上心學分·增上慧學分〉：六度後四度與三增上學（戒·心·慧）攝十地，可與本品相應段落互讀；不作整套逐項移載之說。
- 攝大乘論〈果斷分〉轉依：轉依與二障斷，可與本品障斷義互讀；三大劫另見〈彼修差別分〉〔T31n1594 0146b04〕，皮膚骨譬喻見攝論釋〔T31n1597 0350b11〕，均不混歸本分。
- 成唯識論卷九–十修習位：十地·十波羅蜜多·十重障·十真如·二十二愚之斷·三大阿僧祇劫，可與本品十地、二十二愚、十度與修習位互讀（圓測釋本品障段逐地引之〔X0367a09–X0368b11〕）；不把本論未立名的三隨眠與皮膚骨譬喻歸入其中。
- 辯中邊論〈辯無上乘品〉：地·度·果之無上乘——可與本品十地、十度互讀；不據此補一乘密意。圓測釋本品五相修學即引「辨中邊論第三卷…菩薩以三慧，恒思惟大乘…即十種法行」〔X0376a06–10〕。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：地波羅蜜多品〔T16n0676 0703b13〕起—〔0708b05–06〕「得菩薩大乘光明三摩地」訖。子① 廣明諸地 0703b14–0705a03（十地四清淨 0703b14–22·釋地名義 0704a14–0704b05·二十二愚十一麁重 0704b06–0704c02·八殊勝 0704c11–14·勝生 0704c21·三願 0704c27–0705a03）· 子② 廣明十度 0705a04–0707c10（學事六種 0705a06–07·施設所餘 0705b11·後四度 0705b16–c01·五因緣名 0705c25–0706a06·清淨七相 0706b08–0707b12〔總說 0706b08–09·別說 0706b15–17〕）· 子③ 對治障 0707c11–0708a12（三隨眠 0707c11–19·皮膚骨 0707c22–25·三大劫 0707c28·無染相 0708a03–09）· 子④ 一乘意 0708a13–18·重頌 0708a23·奉持「諸地波羅蜜多了義之教」0708b02–04。
- 流支 T675（全本主對校·第十觀世自在品）：聖者觀世自在菩薩問品〔T16n0675 0680a18〕起（卷四—卷五，品第十之二開 0683c17）—〔0685a08〕訖。十地四清淨 0680a20–28·二十二無明十一障 0680c24–0681a18·八種清淨 0681a25–27·六波羅蜜 0681b18·後四度 0681c23–0682a15·五因緣名 0682b07–16·三使煩惱 0684b12–c14·一乘 0684c16–24·重頌 0684c26–0685a02·奉持『地波羅蜜了義法門／了義經』0685a03–08。
- 求那 T678 專譯（品7 活校本·全本內容對應本品；藏經原始標記未立正式品目）：《相續解脫地波羅蜜了義經》〔T16n0678 0714c18〕起—〔0718a21〕訖。十地四清淨 0714c19–26·釋地名義 0715a22–b08·二十二愚十一所治過 0715b09–26·八事 0715b29–c08·勝生四因緣 0715c09–12·三願 0715c13–17·六波羅蜜 0715c18–20·後四度 0716a14–27·五因緣名 0716b13–21·清淨七相 0716c15–0717a18·三使 0717c13–18·皮膚骨過斷 0717c19–21·三無量劫 0717c22–25·不染污相 0717c26–0718a02·一乘 0718a05–10·重頌 0718a10–17·奉持「地波羅蜜了義說」0718a18–21。
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·四段俱引全文）：卷七十八。「當知如解深密經中，觀自在菩薩白佛言…」〔T30n1579 0729a18–19〕起—「得菩薩大乘光明三摩地」〔0733c15 前半〕訖。子① 0729a19–0730c03 · 子② 0730c04–0733a24 · 子③ 0733a25–0733b23 · 子④ 一乘 0733b24–c02·重頌 0733c03–09。〔同一行 0733c15 後半續牒品8，已不屬品7。〕
- 圓測 X0369（主·專疏）：地波羅蜜多品釋（卷七首「地波羅蜜多品第七」X0356a21 起·卷八「之餘」X0381c03·卷九）。大科 X0203b19–23 · 大分為二 X0356b04–08 · 四段＋釋地六 X0356b08–18 · 子①釋四清淨 X0356c17（增上意樂梵音 X0356c19–20）·釋地名義 X0362c16·約二十二愚 X0366b08–09·八種殊勝 X0368c20–21·約勝生 X0372b05–06·就三願 X0372c12–13 · 子②廣明十度（十八段）X0373a16–17（到彼岸梵音此標唐言 X0373b07·三義釋到彼岸 X0373b09–13·辨中邊論第三卷頌 X0376a06–10）· 子③對治障（隨眠四門）X0393c24–X0394a02 · 子④一乘意 X0399b04–05（密意三節 X0399b12–13·X0399c01–07）。
- 遁倫 T1828：釋攝決擇分品7牒引段（瑜伽論記卷二十一之上）〔T42n1828 0783b27〕起·長行四分 0783c03·二十二愚（勘梵本）0784c16–22·三隨眠（景泰基）0786a28–c21·皮膚骨三大劫 0786c21–0787a09·一乘意 0787a17–28。〔五因緣名波羅蜜此段僅標目「九、釋到彼岸義」0785b21，未展開。〕
- 窺基 T1861：引品7三隨眠〔T45n1861 0263c05–c21〕·節引二十二愚（初地·二地）〔T45n1861 0282a28–29·0282b02–03〕。餘段（十地名·十波羅蜜多後四度·五因緣名·八種殊勝·一乘密意）未見直接引文，從闕。
- 真諦《佛說解節經》T677：不涵蓋本品，從闕（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本）。
This chapter establishes the ten bodhisattva grounds and ten perfections, important scriptural material for the stage of cultivation; later works are compared only through identified passages. Woncheuk divides the prose into four sections, and Avalokiteśvara is the single questioner. Guṇabhadra's T678 corresponds in content to this chapter and is collated as an alternate witness; its source markup has no formal chapter heading.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Seventh, the chapter “The Grounds and the Perfections” (地波羅蜜多品; scroll five; beginning at 〔T16 0703b13〕, ending where 「得菩薩大乘光明三摩地」 ["gains the samādhi of the great-vehicle light of the bodhisattva"] closes at 〔T16 0708b05–06〕, before chapter eight) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → distinguishing the contemplating practice → the second, "setting forth the grounds and perfections" (聖教正說分 → 辨能觀行 → 第二『明地波羅蜜多』) 〔X0203b22〕; the latter of the two chapters of the contemplating practice; within the chapter, "again dividing the preceding prose into four" and the first segment "a full account of the grounds" both occur at 〔X0356b08〕, the latter opening further into six |
| Bodhiruci T675, eleven-chapter scheme | Tenth, the Chapter of the Holy Avalokiteśvara Bodhisattva's Questions (第十 聖者觀世自在菩薩問品; 觀世自在 = Xuanzang's 觀自在; scroll four to scroll five; beginning at 〔T16 0680a18〕) |
| Guṇabhadra T678, dedicated translation | The whole text of the Sūtra of the Definitive Meaning of the Grounds and Perfections of Continuous Liberation (《相續解脫地波羅蜜了義經》全本) = the independent alternate translation of Chapter 7 (Guanzizai's questions; the source text has no formal chapter heading; living collation-witness, collated segment by segment) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; there is no Grounds-and-Perfections chapter) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 78, the Section that Settles the Meaning (卷七十八 攝決擇分): 「當知如解深密經中，觀自在菩薩白佛言…」 ["You should know: as in the Saṃdhinirmocana-sūtra, the bodhisattva Avalokiteśvara said to the Buddha…"] 〔T30 0729a18–19〕, citing the full text of Chapter 7 from here (all four sections cited, down to the first half of 〔0733c15〕) |
| Dunlun T1828 | Glossing the Chapter-7-cited segment of the Saṃdhinirmocana-section: 「自下第六、觀自在菩薩請問諸地之義」 ["From here, the sixth, the bodhisattva Avalokiteśvara enquires about the meaning of the grounds"] 〔T42 0783b27〕, judging the prose to have four (distinguishing the meaning of the grounds · distinguishing the dharmas to be trained in upon the grounds · distinguishing the afflictions upon the grounds · clarifying the intent in teaching the One Vehicle) |
| Kuiji T1861 | The Forest of Categories of the Mahāyāna Dharma-Garden, in 〈Forest of Categories of Consciousness-Only, Third〉, gate nine, “Severing the Obstructing Defilements” 〔T45 0258b17–18〕, cites this chapter's three latent tendencies 〔T45 0263c05〕; the separate 〈Chapter on Severing Obstructions〉 excerpts its twenty-two follies 〔T45 0282a28·b02〕 (no direct citation of the remaining passages is found, and they are left blank) |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the chapter “The Grounds and the Perfections” belonging to the second stretch, after "distinguishing the contemplating practice":
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
Title variant: this outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.
[From here, second, the Section of the Holy Teaching's Right Exposition. Within this section there are seven chapters gathered into three stretches: first, four chapters set forth the object to be contemplated 〔the chapter “The Mark of Ultimate Truth”, the chapter “The Marks of Mind, Manas, and Consciousness”, the chapter “The Marks of All Dharmas”, the chapter “The Absence of Intrinsic Nature”〕; next, two chapters distinguish the contemplating practice 〔the chapter “The Yoga of Discernment”, the chapter “The Grounds and the Perfections”〕; last, one chapter displays the fruit attained 〔the chapter “The Tathāgata's Accomplishment of What Is to Be Done”〕.]
Woncheuk's structural division of this chapter's prose into "four segments" (the top-level outline · what the four sections rest upon):
「就前長行復分為四：一廣明諸地；二觀自在菩薩復白佛言：世尊！是諸菩薩凡有幾種所應學事下，廣明十度；三觀自在菩薩復白佛言：世尊！此諸地中煩惱隨眠下，別釋依地起度所對治障；四觀自在菩薩復白佛言：世尊！如世尊說：若聲聞乘下，明佛如來說一乘意。所以如是說四段者，依地起度、依度除障，故得一乘果，故說四段。」〔X21n0369 X0356b08–14〕
[Again dividing the preceding prose into four: first, a full account of the grounds; second, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! How many kinds of thing are there that these bodhisattvas should train in altogether?'" onward, a full account of the ten perfections; third, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! Upon these grounds, the latent tendencies of affliction…'" onward, a separate exposition of the obstructions countered by raising the perfections upon their grounds; fourth, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! As the World-Honoured One has said: if the śrāvaka vehicle…'" onward, a clarifying of the Buddha-Tathāgata's intent in teaching the One Vehicle. The reason it is taught in four segments thus: by raising the perfections upon the grounds, and by removing the obstructions through the perfections, the One-Vehicle fruit is gained — therefore it is taught in four segments.]
Within the first segment, "a full account of the grounds," Woncheuk opens further into six (the sixfold explanation of the grounds · sub-sections within Sub ①):
「就釋地中復分為六：一約四種清淨及十一分分別諸地，二釋地名義，三約二十二愚分別諸地，四八種殊勝分別諸地，五約勝生分別諸地，六就三願分別諸地。」〔X21n0369 X0356b14–18〕
[Within the explanation of the grounds, again divided into six: first, distinguishing the grounds by the four kinds of purity and the eleven portions; second, explaining the meaning of the grounds' names; third, distinguishing the grounds by the twenty-two follies; fourth, distinguishing the grounds by the eight kinds of excellence; fifth, distinguishing the grounds by excellent birth; sixth, distinguishing the grounds by the three vows.]
Woncheuk's upper-level framework of the chapter as "divided broadly into two" (the Right-Exposition section / the upholding-and-keeping section):
「釋曰：第三依文正釋。於此品內大分為二：初問答正說分，後爾時觀自在下依教奉持分。前中有二：初長行廣釋，後以頌略說。或可此品即分為三：初長行廣釋，次以頌略說，後依教奉行。雖有兩說，且依前釋。」〔X21n0369 X0356b04–08〕
[Commentary: Third, the proper explanation following the text. Within this chapter, divided broadly into two: first, the Right-Exposition section of question-and-answer; afterward, from "At that time Avalokiteśvara…" onward, the section of upholding-and-keeping in accordance with the teaching. Within the former there are two: first, the prose expounds at length; afterward, a verse states it in brief. Alternatively, this chapter may be divided into three: first, the prose expounds at length; next, a verse states it in brief; last, practising in accordance with the teaching. Though there are two readings, we follow the former.]
Within the four sections and the sixfold explanation of the grounds, Woncheuk sets up each "Commentary" sub-division: Sub ① — explaining the four purities, 「自下第二正答，於中有二：先釋，後結」 ["From here, second, the proper answer, wherein there are two: first the explanation, then the conclusion"] 〔X0356c17〕 · explaining the meaning of the grounds' names, 「自下第二釋地名義，先問後答」 ["From here, second, explaining the meaning of the grounds' names, first the question then the answer"] 〔X0362c16〕 · by the twenty-two follies, 「自下第三二十二愚分別諸地，於中有二：先問、後答」 ["From here, third, distinguishing the grounds by the twenty-two follies, wherein there are two: first the question, then the answer"] 〔X0366b08–09〕 · the eight kinds of excellence, 「自下第四八種殊勝安立諸地，於中有二：先請、後說」 ["From here, fourth, establishing the grounds by the eight kinds of excellence, wherein there are two: first the request, then the teaching"] 〔X0368c20–21〕 · by excellent birth, 「第五約殊勝生分別諸地。於中有二：先問、後答」 ["Fifth, distinguishing the grounds by excellent birth. Wherein there are two: first the question, then the answer"] 〔X0372b05–06〕 · the three vows, 「自下第六約三大願分別十地。於中有二：先問、後說」 ["From here, sixth, distinguishing the ten grounds by the three great vows. Wherein there are two: first the request, then the teaching"] 〔X0372c12–13〕 · Sub ② — a full account of the ten perfections, 「自下第二廣釋諸度，於中有十八問，即為十八段：一所學種數多少門…」 ["From here, second, the full explanation of the perfections, wherein there are eighteen questions, that is, eighteen segments: first, the gate of the kinds and number of things to be trained in…"] 〔X0373a16–17〕 · Sub ③ — the obstructions countered, 「自下第三分別地中隨眠等障，於中有四：一分別隨眠種數多少，二分別麤重斷所顯示，三分別麤重斷之時分，四分別菩薩煩惱德失」 ["From here, third, distinguishing the latent-tendency and other obstructions upon the grounds, wherein there are four: first, distinguishing the kinds and number of latent tendencies; second, distinguishing what the severance of coarse-heaviness reveals; third, distinguishing the time-span of the severance of coarse-heaviness; fourth, distinguishing the bodhisattva's affliction as virtue or fault"] 〔X0393c24–X0394a02〕 · Sub ④ — the One-Vehicle intent, 「自下第四分別說一乘意，於中有二：先請、後說」 ["From here, fourth, distinguishing the intent in teaching the One Vehicle, wherein there are two: first the request, then the teaching"] 〔X0399b04–05〕.
Dunlun, in his Notes on the Yogācārabhūmi, on the basis of the Chapter-7-cited segment of the Saṃdhinirmocana-section judges the prose to be in four divisions, of the same skeleton as Woncheuk's four segments:
「自下第六、觀自在菩薩請問諸地之義。…長行有四：一辨地義，二辨地中所應學法，三辨地中所有煩惱，四辨說一乘意。」〔T42n1828 0783b27·0783c03–05〕
[From here, the sixth, the bodhisattva Avalokiteśvara enquires about the meaning of the grounds. …The prose has four: first, distinguishing the meaning of the grounds; second, distinguishing the dharmas to be trained in upon the grounds; third, distinguishing the afflictions present upon the grounds; fourth, distinguishing the intent in teaching the One Vehicle.]
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation · the tenth, the Avalokiteśvara chapter) · Guṇabhadra T678 (the dedicated translation of Chapter 7 · living collation-witness · collated segment by segment) · the Saṃdhinirmocana-section T1579 scroll 78 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all four sections cited in full). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; it does not cover this chapter, and is left blank.
〔Guṇabhadra T678 《相續解脫地波羅蜜了義經》, whose whole text corresponds to the independent alternate translation of Chapter 7 (the source text has no formal chapter heading), is collatable segment by segment as a living collation-witness — the principal alternate witness for this chapter; Paramārtha's Foshuo Jiejie jing (佛說解節經) does not reach Chapter 7 and is left blank.〕
〔Sub ①〕 Sentence 1 — The names of the ten grounds · the four kinds of purity · the eleven portions
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。…當知諸地四種清淨、十一分攝。…謂增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨於後後地轉勝妙故，當知能攝從第四地乃至佛地。 | T16n0676 0703b14–24 |
| Bodhiruci T675 | 世尊為諸菩薩說十地差別，所謂：歡喜地、離垢地、光明地、炎地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、第十一佛地。…有四種清淨、十一分攝此諸地應知。觀世自在！增上清淨攝初地、增上戒清淨攝二地、增上心清淨攝三地、增上慧清淨攝四地乃至上上勝妙從四地乃至佛地。 | T16n0675 0680a20–28 |
| Guṇabhadra T678 | 菩薩有十地，所謂歡喜地、離垢地、明地、焰地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。佛地第十一，此諸地幾種清淨攝，為有幾分？…有四種清淨十一分，攝此諸地。觀世音！悕望清淨攝初地、增上戒淨攝第二地、增上心清淨攝第三地、增上慧淨，增上上上妙淨，攝第四地乃至佛地。 | T16n0678 0714c19–26 |
| Saṃdhinirmocana-section T1579 | 如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地，復說佛地為第十一。…善男子！當知諸地，四種清淨，十一分攝。…謂增上意樂清淨，攝於初地；增上戒清淨，攝第二地；增上心清淨，攝第三地；增上慧清淨，於後後地轉勝妙故，當知能攝從第四地乃至佛地。 | T30n1579 0729a20–29 |
English of the base text (Xuanzang T676): "Concerning the ten bodhisattva grounds of which the Buddha has spoken — namely, the Ground of Great Joy, the Ground of Freedom from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Hard to Conquer, the Ground of Manifestation, the Ground of Far Travel, the Ground of Immovability, the Ground of Excellent Wisdom, and the Ground of the Dharma-Cloud; and the Buddha-ground spoken of as the eleventh. …You should know that the grounds are comprised by four kinds of purity and by eleven portions. …Namely: the purity of the higher resolve comprises the first ground; the purity of the higher discipline comprises the second ground; the purity of the higher mind comprises the third ground; and the purity of the higher wisdom, because upon each successive ground it grows ever more excellent and wondrous, should be known to comprise from the fourth ground all the way to the Buddha-ground."
Variant-significance: (a) The questioner: Xuanzang / the Saṃdhinirmocana-section write 「觀自在」 [Avalokiteśvara], Bodhiruci writes 「觀世自在」, Guṇabhadra writes 「觀世音」 (three alternate renderings; no ancient transliteration is attested in this cluster, so no modern Sanskrit reconstruction is supplied). (b) The ground-names: Xuanzang / the Saṃdhinirmocana-section write 『極喜·發光·焰慧·極難勝』 [Great Joy · Radiance · Blazing Wisdom · Most Hard to Conquer], Bodhiruci writes 『歡喜·光明·炎·難勝』, Guṇabhadra writes 『歡喜·明·焰·難勝』 (the older translations lean to 「歡喜地」 [the Ground of Joy], Xuanzang writes 「極喜地」 [the Ground of Great Joy]). (c) The first of the four purities: Xuanzang / the Saṃdhinirmocana-section write 「增上意樂清淨」 [the purity of the higher resolve], Bodhiruci writes 「增上清淨」 (dropping 「意樂」 [resolve]), Guṇabhadra writes 「悕望清淨」 (悕望 / 意樂 · alternate renderings of āśaya; Woncheuk: 「梵音阿世耶，此云意樂」 ["the Sanskrit sound 阿世耶 [āśaya], here 'resolve'"], see Heading V).
〔Sub ①〕 Sentence 2 — The twenty-two follies · the eleven coarse-heavinesses
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。…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。 | T16n0676 0704b06–0704c02 |
| Bodhiruci T675 | 此諸地有幾種無明？幾種障對？…有二十二種無明、十一種障。…於初地中執著人我法我無明、惡道煩惱染相無明，迷沒彼二是故名障。 | T16n0675 0680c24–c28 |
| Guṇabhadra T678 | 此諸地有幾種愚、幾種所治過？…有二十二種愚，十一種所治過。初地眾生，及法計著愚、惡趣煩惱愚，彼即所治過。…佛地一切爾焰微細正受愚、障礙愚，彼即所治過。 | T16n0678 0715b09–b26 |
| Saṃdhinirmocana-section T1579 | 此諸地中，有二十二種愚癡、十一種麁重為所對治。…善男子！由此二十二種愚癡及十一種麁重故，安立諸地，而得阿耨多羅三藐三菩提離彼繫縛。 | T30n1579 0730a08–09·0730b04–06 |
English of the base text (Xuanzang T676): "Upon these grounds there are twenty-two kinds of folly and eleven kinds of coarse-heaviness to be countered. Namely: upon the first ground there are two follies — first, the folly of clinging to the person and to dharmas; second, the folly of the defilement of the evil destinies; together with their coarse-heaviness, to be countered. …Upon the Tathāgata-ground there are two follies — first, the folly of the most exceedingly subtle attachment toward all the objects of the knowable; second, the folly of the most exceedingly subtle obstruction; together with their coarse-heaviness, to be countered."
Variant-significance: (a) Xuanzang / the Saṃdhinirmocana-section write 「二十二種愚癡、十一種麁重」 [twenty-two kinds of folly · eleven kinds of coarse-heaviness], Bodhiruci writes 「二十二種無明、十一種障」 [twenty-two kinds of ignorance · eleven kinds of obstruction], Guṇabhadra writes 「二十二種愚、十一種所治過」 [twenty-two kinds of folly · eleven kinds of fault-to-be-countered] (愚癡 / 無明 / 愚 and 麁重 / 障 / 所治過 are three-way alternate renderings — Bodhiruci renders coarse-heaviness with 「障」 [obstruction], Guṇabhadra with 「所治過」 [fault-to-be-countered], neither text using the graph 麁重; no ancient transliteration is attested for either group, so no modern Sanskrit reconstruction is supplied). (b) For 「所知（障）」 [the obstruction to the knowable] in Xuanzang, Guṇabhadra writes 「爾焰（障）」 (jñeya transliterated; Guṇabhadra uses 爾焰 throughout this chapter).
〔Sub ①〕 Sentence 3 — The eight kinds of excellence
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 略有八種：一者、增上意樂清淨；二者、心清淨；三者、悲清淨；四者、到彼岸清淨；五者、見佛供養承事清淨；六者、成熟有情清淨；七者、生清淨；八者、威德清淨。 | T16n0676 0704c11–14 |
| Bodhiruci T675 | 有八種清淨，所謂：直心清淨、慈清淨、悲清淨、波羅蜜清淨、見諸佛供養清淨、教化眾生清淨、生清淨、力清淨。 | T16n0675 0681a24–27 |
| Guṇabhadra T678 | 有八事，謂悕望清淨、心清淨、悲清淨、波羅蜜清淨、見佛供養清淨、成熟眾生清淨、生清淨、力清淨。 | T16n0678 0715c01–c04 |
| Saṃdhinirmocana-section T1579 | 略有八種。一者、增上意樂清淨，二者、心清淨，三者、悲清淨，四者、到彼岸清淨，五者、見佛供養承事清淨，六者、成熟有情清淨，七者、生清淨，八者、威德清淨。 | T30n1579 0730b12–15 |
English of the base text (Xuanzang T676): "In brief there are eight kinds: first, the purity of the higher resolve; second, the purity of mind; third, the purity of compassion; fourth, the purity of going to the far shore; fifth, the purity of seeing the Buddhas and making offerings and rendering service; sixth, the purity of ripening beings; seventh, the purity of birth; eighth, the purity of majestic virtue."
Variant-significance: (a) The fourth excellence: Xuanzang / the Saṃdhinirmocana-section write 「到彼岸清淨」 [the purity of going to the far shore], Bodhiruci / Guṇabhadra write 「波羅蜜清淨」 (到彼岸 / 波羅蜜 · alternate renderings of pāramitā, Xuanzang rendering the sense, the older translations keeping the sound). (b) The first and the eighth: Bodhiruci writes 「直心清淨…力清淨」 [the purity of the upright mind … the purity of power], Guṇabhadra writes 「悕望清淨…力清淨」 [the purity of resolve … the purity of power], Xuanzang writes 「增上意樂清淨…威德清淨」 [the purity of the higher resolve … the purity of majestic virtue] (in the last position Xuanzang has 威德 [majestic virtue], the two older translations 力 [power]; no ancient transliteration is attested for this pair, so no modern Sanskrit reconstruction is supplied).
〔Sub ②〕 Sentence 4 — The six perfections · the latter four perfections (skilful means · vow · power · knowledge)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。…施設所餘波羅蜜多，但有四數？…方便善巧波羅蜜多與前三種而為助伴。…如是名願波羅蜜多。…如是名力波羅蜜多。…如是名智波羅蜜多。 | T16n0676 學事六種 0705a06–07·施設所餘 0705b11–12·後四度 0705b15–16·0705b18–c01 |
| Bodhiruci T675 | 菩薩學事有六種。何等為六？所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。…為成就彼六波羅蜜伴故，說餘四波羅蜜。…是故，我說方便波羅蜜與三波羅蜜為伴。…我說願波羅蜜與毘梨耶波羅蜜為伴。…我說力波羅蜜與禪波羅蜜為伴。…我說智波羅蜜與般若波羅蜜為伴。 | T16n0675 0681b18–0682a15 |
| Guṇabhadra T678 | 菩薩學有六事，所謂六波羅蜜，檀波羅蜜、乃至般若波羅蜜。…此等是六波羅蜜伴故。彼三波羅蜜攝取眾生…是故我說方便波羅蜜是三波羅蜜伴。…是故我說願波羅蜜是精進波羅蜜伴。…是故我說力波羅蜜是禪波羅蜜伴。…是故我說智波羅蜜是般若波羅蜜伴。 | T16n0678 0715c19–20·0716a14–a27 |
| Saṃdhinirmocana-section T1579 | 菩薩學事略有六種。所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。…施設所餘波羅蜜多但有四數？善男子！與前六種波羅蜜多為助伴故。 | T30n1579 0730c05–06·0731a06–08 |
English of the base text (Xuanzang T676): "The bodhisattva's matters of training are, in brief, of six kinds: namely, giving, keeping discipline, patience, vigour, meditation, and wisdom gone to the far shore. …For what reason are the remaining perfections set forth as only four in number? …The perfection of skilful means serves as an aid to the first three. …This is named the perfection of vow. …This is named the perfection of power. …This is named the perfection of knowledge."
Variant-significance: (a) The six perfections: Xuanzang / the Saṃdhinirmocana-section render the sense as 「布施·持戒·忍辱·精進·靜慮·慧到彼岸」 [giving · keeping discipline · patience · vigour · meditation · wisdom gone to the far shore], Bodhiruci / Guṇabhadra keep the sound as 『檀·尸羅·羼提·毘梨耶·禪·般若波羅蜜』 (the Sanskrit sounds of the six perfections against Xuanzang's rendering of the sense). (b) 『波羅蜜多／波羅蜜』: Xuanzang / the Saṃdhinirmocana-section write 波羅蜜多 [pāramitā], Bodhiruci / Guṇabhadra write 波羅蜜 (dropping 「多」). (c) 「方便善巧波羅蜜多」 [the perfection of skilful means] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci / Guṇabhadra write 「方便波羅蜜」 (dropping 「善巧」). The latter four perfections (skilful means · vow · power · knowledge) and the aid-pairings (skilful means aids the first three · vow aids vigour · power aids meditation · knowledge aids wisdom) are in the same order in all three.
〔Sub ②〕 Sentence 5 — The five causes by which a perfection is named a perfection
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。無染著者，謂不染著波羅蜜多諸相違事。無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。…正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。 | T16n0676 0705c26–0706a06 |
| Bodhiruci T675 | 有五種義說名波羅蜜，所謂不著、不悕望、無過、不分別、迴向。…不著者，所謂不著諸波羅蜜相違事；不悕望者，於諸波羅蜜受用果報報恩，中無求心；…迴向者，諸波羅蜜所作所集迴取大菩提果故。 | T16n0675 0682b07–b16 |
| Guṇabhadra T678 | 有五種，一者無礙、二者無顧、三者無過、四者無妄想、五者迴向。無礙者，謂於波羅蜜相違事不染著；無顧者，謂於波羅蜜果報及現世利心不繫縛；…迴向者，謂此諸波羅蜜，已作已長養，為求無上大菩提果。 | T16n0678 0716b13–b21 |
| Saṃdhinirmocana-section T1579 | 五因緣故。一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。…正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。 | T30n1579 0731b18–b27 |
English of the base text (Xuanzang T676): "By five causes: first, no defiled attachment; second, no clinging regard; third, no fault; fourth, no discrimination; fifth, right dedication. 'No defiled attachment' means not being attached with defilement to the things contrary to the perfections. 'No clinging regard' means that toward all the fruits, maturations, and repayment of kindness of the perfections, the mind has no bondage. …'Right dedication' means that with the perfections thus performed and gathered, one dedicates them in seeking the supreme great fruit of awakening."
Variant-significance: (a) The names of the five causes: Xuanzang / the Saṃdhinirmocana-section write 『無染著·無顧戀·無罪過·無分別·正迴向』 [no defiled attachment · no clinging regard · no fault · no discrimination · right dedication], Bodhiruci writes 「不著·不悕望·無過·不分別·迴向」 [no attachment · no craving · no fault · no discrimination · dedication], Guṇabhadra writes 『無礙·無顧·無過·無妄想·迴向』 [no obstruction · no regard · no fault · no false thinking · dedication] (in the first position Guṇabhadra's 「無礙」 [no obstruction] is glossed as 「相違事不染著」 ["no defiled attachment to the things contrary"], the same sense as Xuanzang's 無染著; Xuanzang's 「無顧戀」 [no clinging regard] is Bodhiruci's 「不悕望」 [no craving]; Xuanzang's 「無分別」 [no discrimination] is Guṇabhadra's 「無妄想」 [no false thinking]; Xuanzang's 「正迴向」 [right dedication], the two older translations drop the 「正」 [right]).
〔Sub ③〕 Sentence 6 — The three latent tendencies (companion-destroying · feeble · subtle) · the severance of the coarse-heaviness of skin, flesh, and bone · the three great incalculable aeons · the undefiled mark
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 此諸地中煩惱隨眠可有幾種？…略有三種：一者、害伴隨眠，謂於前五地。…二者、羸劣隨眠，謂於第六、第七地中微細現行，若修所伏不現行故；三者、微細隨眠，謂於第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。…謂由在皮麁重斷故，顯彼初二，復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。…經於三大不可數劫、或無量劫。…無染污相。 | T16n0676 隨眠 0707c11–19·皮膚骨 0707c22–25·三大劫 0707c28·無染相 0708a03–06 |
| Bodhiruci T675 | 有三種使煩惱。何等為三？所謂害伴使煩惱、薄使煩惱、微細使煩惱。…謂從初地乃至第五地不俱生煩惱。…謂六地、七地中微細無明使煩惱。…謂八地、上上地，一切無明使煩惱不行於心，唯有一切境界微細障。…初斷皮障離第一過、次斷膚障離第二過、次斷骨障離第三過，我說一切使盡是名佛地應知。…三大阿僧祇劫。…無有染相生諸煩惱。 | T16n0675 0684b12–c14 |
| Guṇabhadra T678 | 有三種，一者害伴，謂五地。…二者羸使，謂六地七地細微行〔夾註：行音衡〕修，抑止不行。三者細微使，謂第八地，彼上上一切煩惱一切不行，及爾焰障依少故。…有三種，初皮過斷、第二膚過斷、第三骨過斷；離一切使者，我說唯佛地。…有三無量，或剎那、羅婆摩睺妬路、半時一時日夜、半月一月離兜三（丹鄉本二）月為一節。…不染污相。 | T16n0678 0717c13–0718a02 |
| Saṃdhinirmocana-section T1579 | 略有三種。一者、害伴隨眠，謂於前五地。…二者、羸劣隨眠，謂於第六、第七地中，微細現行，若修所伏，不現行故。三者、微細隨眠，謂於第八地已上。…謂由在皮麁重斷故，顯彼初二；復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。…經於三大不可數劫，或無量劫。 | T30n1579 0733a25–b13 |
English of the base text (Xuanzang T676): "Upon these grounds, how many kinds of latent tendency of affliction are there? …In brief there are three kinds: first, the companion-destroying latent tendency, which is upon the first five grounds. …Second, the feeble latent tendency, which upon the sixth and seventh grounds occurs subtly, and if subdued by cultivation does not occur. Third, the subtle latent tendency, which is from the eighth ground upward; from here onward no affliction occurs any more, and only the obstruction to the knowable remains as a support. …By the severance of the coarse-heaviness in the skin, the first two latent tendencies are revealed; and by the severance of the coarse-heaviness in the flesh, the third latent tendency is revealed. As for the severance of the coarse-heaviness in the bone, that, I say, is the forever-parting from all latent tendencies, in position upon the Buddha-ground. …One must pass through three great incalculable aeons, or measureless aeons. …The mark of being undefiled."
Variant-significance: (a) 「隨眠」 [latent tendency] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 「使煩惱」 [binding affliction], Guṇabhadra writes 「使」 [binding] (alternate renderings; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied). (b) The second latent tendency: Xuanzang / the Saṃdhinirmocana-section write 「羸劣」 [feeble], Bodhiruci writes 「薄」 [thin], Guṇabhadra writes 「羸」 [feeble] (羸劣 / 薄 · alternate renderings). (c) The severance of skin, flesh, and bone: Xuanzang / the Saṃdhinirmocana-section write 『在皮／在膚／在於骨麁重斷』 [the severance of the coarse-heaviness in the skin / flesh / bone], Bodhiruci writes 『斷皮／膚／骨障』 [severing the obstruction of skin / flesh / bone], Guṇabhadra writes 『皮／膚／骨過斷』 [the severance of the fault of skin / flesh / bone] (麁重斷 / 障 / 過斷 · alternate renderings, the three divisions of skin, flesh, and bone being the same). (d) 「三大不可數劫」 [three great incalculable aeons] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 「三大阿僧祇劫」 [three great asaṃkhyeya aeons], Guṇabhadra writes 「三無量」 [three measureless] (不可數 / 阿僧祇 / 無量 · asaṃkhyeya). (e) 「無染污相」 [the mark of being undefiled] in Xuanzang, Bodhiruci writes 「無有染相」 [there is no defiled mark], Guṇabhadra writes 「不染污相」 [the mark of being undefiled].
〔Sub ④〕 Sentence 7 — The One-Vehicle hidden intent · the reiterating verse · upholding-and-keeping
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？…如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；於大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。…如是名為此中密意。〔重頌〕「諸地攝想所對治，殊勝生願及諸學，由依佛說是大乘，於此善修成大覺。…」〔奉持〕此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！ | T16n0676 一乘 0708a13–21·重頌 0708a23–24·奉持 0708b02–04 |
| Bodhiruci T675 | 如世尊說聲聞乘、大乘是為一乘。世尊！何意作如是說？…我聲聞乘中說種種法——所謂五陰、內六入、外六入——如是等我說彼法界一味，而彼聲聞不能覺知。…我意如是應知。〔重頌〕「種種諸法相，我依一理說，生於下劣解，我說名二乘。…知諸地妙相、及諸願生處，此勝相對治，我說是大乘。」〔奉持〕此修多羅名『地波羅蜜了義法門』，汝今應當如是受持。 | T16n0675 0684c16–0685a06 |
| Guṇabhadra T678 | 世尊所說聲聞乘及大乘即是一乘，有何義？…我說聲聞乘法，所謂五陰、內六入、外六入，如是等我說即是大乘、一法界、一道，是故我不說有種種乘。…故作是說。〔重頌〕「說種種自性，是皆同一道，下劣上妙乘，無有種種異。…地攝想所治，勝生及願學，此說大乘道，勤修速成佛。」〔奉持〕此經名『地波羅蜜了義說』，如是奉持。 | T16n0678 0718a05–a21 |
| Saṃdhinirmocana-section T1579 | 如佛所說：若聲聞乘、若復大乘唯是一乘。此何密意？…如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類。於大乘中，即說彼法同一法界，同一理趣，故我不說乘差別性。…如是名為此中密意。〔重頌〕「諸地攝、想、所對治，殊勝、生、願、及諸學，由依佛說是大乘，於此善修成大覺。…」 | T30n1579 0733b24–c09 |
English of the base text (Xuanzang T676): "As the World-Honoured One has said: 'Whether the śrāvaka vehicle or again the great vehicle, it is only the One Vehicle.' What is the hidden intent of this? …Just as I, in that śrāvaka vehicle, proclaim the various own-natures of the dharmas — namely the five aggregates, or the six inner sense-bases, or the six outer sense-bases, and the like; so in the great vehicle I say that those very dharmas are of one dharma-realm and of one principle, and therefore I do not say that the vehicles have a nature of difference. …This is what is named the hidden intent herein. 〔Reiterating verse〕 'That which the grounds comprise — perception, the things to be countered, and the excellences, the births, the vows, and the trainings — all of these, in dependence on what the Buddha taught, are the great vehicle; and one who cultivates them well becomes the Great Awakened One. …' 〔Upholding-and-keeping〕 This is named the teaching of true and final meaning concerning the grounds and the perfections; and this teaching of true and final meaning concerning the grounds and the perfections, you should uphold and keep!"
Variant-significance: (a) 「此何密意」 [what is the hidden intent of this] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 「何意作如是說」「我意如是」 [for what intent is this said / my intent is thus], Guṇabhadra writes 「有何義」 [what is the meaning of this] (密意 / 何意 / 何義 · alternate renderings). (b) 「同一法界、同一理趣」 [of one dharma-realm and of one principle] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 「法界一味」 [the dharma-realm of one savour] (without the clause 『理趣／乘差別性』 [principle / nature of difference of the vehicles]), Guṇabhadra writes 「一法界、一道」 [one dharma-realm, one path]. (c) The opening line of the reiterating verse: Xuanzang / the Saṃdhinirmocana-section write 「諸地攝想所對治，殊勝生願及諸學」 (the Saṃdhinirmocana-section is set in print broken as 「諸地攝、想、所對治，殊勝、生、願、及諸學」, the graphs the same, the punctuation different), Guṇabhadra's corresponding line is 「地攝想所治，勝生及願學」, Bodhiruci's verse-wording is wholly different (six lines · on the theme of the One Vehicle, the two vehicles, and the great vehicle). (d) The upholding-and-keeping sūtra-name: Xuanzang writes 「諸地波羅蜜多了義之教」 [the teaching of true and final meaning concerning the grounds and the perfections], Bodhiruci writes 『地波羅蜜了義法門／了義經』, Guṇabhadra writes 「地波羅蜜了義說」. All three attach 『七十五千菩薩得大乘光明三摩地』 [seventy-five thousand bodhisattvas gain the samādhi of the great-vehicle light] (Bodhiruci 「大乘光明三昧」 · Guṇabhadra 「大乘光三昧」).
The Saṃdhinirmocana-section scroll 78 cites Chapter 7 as a complete and whole-chapter citation (beginning at 「當知如解深密經中，觀自在菩薩白佛言…」 〔T30n1579 0729a18–19〕, ending where 「得菩薩大乘光明三摩地」 closes in the first half of 〔0733c15〕). The Yogācārabhūmi—attributed to Maitreya and translated by Xuanzang—explicitly quotes the sūtra; in doing so, it omits most of the addressing question-and-answer frame-sentences (觀自在菩薩復白佛言／佛告觀自在菩薩曰 and the like); the remaining text closely follows the Xuanzang version, with minor differences here and there (住／行 · 與／由 · variant-form graphs and the like); all four sections (a full account of the grounds · a full account of the ten perfections · the obstructions countered · the One Vehicle) are present. 〔The second half of the same lb, 0733c15, begins the Chapter 8 citation, no longer belonging to Chapter 7.〕
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
The chapter explicitly teaches the ten grounds, ten perfections, and their related enumerations. Woncheuk places it under “distinguishing the contemplating practice” 〔X0203b21–22〕. Later works are compared only through the passages identified below.
(i) The bodhisattva ten grounds · four purities · eleven portions · twenty-two follies · eleven coarse-heavinesses 〔Sub ①〕 — linked one by one to this sūtra's loci:
- The ten grounds · four purities · eleven portions 〔T16n0676 0703b14–0703c18〕 「菩薩十地…復說佛地為第十一」「四種清淨、十一分攝」「增上意樂清淨攝於初地…增上慧清淨…從第四地乃至佛地」: the four purities (the higher resolve · discipline · mind · wisdom) comprise the eleven grounds, and the eleven portions comprise the gradations of the grounds.
- The meaning of the grounds' names 〔T16n0676 0704a14–0704b05〕 「成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地…永斷最極微細煩惱及所知障…故第十一說名佛地」: the meaning by which each ground is named.
- The twenty-two follies · eleven coarse-heavinesses 〔T16n0676 0704b06–0704c02〕 「此諸地中有二十二種愚癡、十一種麁重為所對治…於初地有二愚癡…於如來地有二愚癡」: the ten bodhisattva grounds together with the Buddha-ground each have two follies and one coarse-heaviness, totaling twenty-two follies and eleven coarse-heavinesses, to be countered.
- The eight excellences · excellent birth · the three vows 〔T16n0676 八殊勝 0704c11–14·勝生 0704c21·三願 0704c27–0705a03〕 「略有八種：一者、增上意樂清淨；〔…〕八者、威德清淨。」「四因緣故：一者、極淨善根所集起故；〔…〕四者、自能無染除他染故。」「何因緣故說諸菩薩行廣大願、妙願、勝願？〔…〕四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大願、妙願、勝願。」: the establishing of the eight kinds of excellence upon the grounds · the four causes of the bodhisattva's excellent birth · the four causes of the three vows.
- → Mahāyāna-saṃgraha, Divisions on the Higher Training in Discipline, Mind, and Wisdom · Cheng Weishi Lun, scrolls 9–10, the stage of cultivation (the ten grounds · the ten heavy obstructions · the ten suchnesses · the severance of the twenty-two follies) · Madhyānta-vibhāga, the Chapter Distinguishing the Unsurpassed Vehicle, the fruit of the grounds and perfections.
(ii) The ten perfections (the six gone-to-the-far-shore plus the latter four) · the five causes by which a perfection is named a perfection · the seven marks of purity 〔Sub ②〕 — linked one by one to this sūtra's loci:
- The six gone-to-the-far-shore · the latter four perfections 〔T16n0676 學事六種 0705a06–07·施設所餘 0705b11·後四度 0705b16–c01〕 「菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。」『施設所餘波羅蜜多，但有四數…方便善巧·願·力·智』: the six perfections are the root, the latter four perfections are aids to the first six, completing the ten perfections.
- Comprised within the three trainings · comprised within the two equipments · the sequence · the three classes 〔T16n0676 0705a11–0705c25〕 「當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」『波羅蜜多如是次第…能為後後引發依故』「各有三種。」: the three trainings · two equipments · sequence · class-distinctions of the ten perfections.
- The five causes by which a perfection is named a perfection 〔T16n0676 0705c25–0706a06〕 「何因緣故，波羅蜜多說名波羅蜜多？〔…〕五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。」: the five marks by which a perfection gains its name.
- The seven marks of purity 〔T16n0676 總說 0706b08–09·別說 0706b15–17（0706b08–0707b12）〕 「總說一切波羅蜜多清淨相者，當知七種…別說…七種布施清淨之相」: the general and the particular seven marks of the perfections' purity.
- → Mahāyāna-saṃgraha, the Division on the Differentiation of Cultivation, the ten perfections · Cheng Weishi Lun, scroll 9, the ten perfections at the stage of cultivation · Madhyānta-vibhāga, the Chapter Distinguishing the Cultivation of the Antidotes and the Chapter Distinguishing the Unsurpassed Vehicle.
(iii) The obstructions countered by raising the perfections upon their grounds (the three latent tendencies · skin-flesh-bone · the three great aeons · the undefiled mark of the afflictions) 〔Sub ③〕 — linked one by one to this sūtra's loci:
- The three latent tendencies 〔T16n0676 0707c11–19〕 『煩惱隨眠…略有三種：害伴隨眠（前五地）·羸劣隨眠（六七地）·微細隨眠（八地已上，唯所知障為依止）』.
- The severance of the coarse-heaviness of skin, flesh, and bone · the three great incalculable aeons 〔T16n0676 皮膚骨 0707c22–25·三大劫 0707c28〕 「在皮麁重斷…在膚麁重斷…在於骨麁重斷…位在佛地」「經於三大不可數劫」.
- The undefiled mark of the afflictions upon the grounds 〔T16n0676 0708a03–09〕 「無染污相…菩薩要知方起煩惱非為不知…於有情界能斷苦因，是故彼有無量功德」: the bodhisattva's afflictions upon the grounds are undefiled and have virtue.
- → Cheng Weishi Lun, scrolls 9–10, the ten heavy obstructions and the three great asaṃkhyeya aeons 〔thematic cross-reading; that treatise does not use this sūtra's skin-flesh-bone imagery〕 · Mahāyāna-saṃgraha, the Division on the Fruit of Severance, the support-and-turning · the severance of the two obstructions.
(iv) The One-Vehicle hidden intent 〔Sub ④〕 — 〔T16n0676 0708a13–18〕 「若聲聞乘、若復大乘，唯是一乘。此何密意…即說彼法同一法界、同一理趣，故我不說乘差別性」: the śrāvaka and the great vehicle are of one dharma-realm and principle, and therefore the One Vehicle is taught (a hidden intent — not that there is no difference of lineage). Woncheuk: 「我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情性」 ["it is on this ground that I, with a hidden intent, say there is only the One Vehicle — not that within all the realm of beings there are no various natures of beings"] 〔X0399c01–07〕. → the Mahāyāna-saṃgraha's One-Vehicle passage may be used as a thematic comparison; the Cheng Weishi Lun is not generically assigned to this line.
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
The surviving 古德 sources within the canon that bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary, glossing fully this chapter's four segments · the sixfold explanation of the grounds · the ten perfections · the obstructions · the One Vehicle) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the Chapter-7-cited segment of the Saṃdhinirmocana-section, preserving the readings of the three masters Jǐng · Tài · Ji [Kuiji]) · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》 · citing this chapter's three latent tendencies · excerpting its twenty-two follies).
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary)
Judging this chapter's four segments · the sixfold explanation of the grounds (the structural outline under Heading I issues from here):
「就前長行復分為四：一廣明諸地；二觀自在菩薩復白佛言：世尊！是諸菩薩凡有幾種所應學事下，廣明十度；三觀自在菩薩復白佛言：世尊！此諸地中煩惱隨眠下，別釋依地起度所對治障；四觀自在菩薩復白佛言：世尊！如世尊說：若聲聞乘下，明佛如來說一乘意。所以如是說四段者，依地起度、依度除障，故得一乘果，故說四段。就釋地中復分為六：一約四種清淨及十一分分別諸地，二釋地名義，三約二十二愚分別諸地，四八種殊勝分別諸地，五約勝生分別諸地，六就三願分別諸地。」〔X21n0369 X0356b08–18〕
[Again dividing the preceding prose into four: first, a full account of the grounds; second, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! How many kinds of thing are there that these bodhisattvas should train in altogether?'" onward, a full account of the ten perfections; third, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! Upon these grounds, the latent tendencies of affliction…'" onward, a separate exposition of the obstructions countered by raising the perfections upon their grounds; fourth, from "The bodhisattva Avalokiteśvara again said to the Buddha: 'World-Honoured One! As the World-Honoured One has said: if the śrāvaka vehicle…'" onward, a clarifying of the Buddha-Tathāgata's intent in teaching the One Vehicle. The reason it is taught in four segments thus: by raising the perfections upon the grounds, and by removing the obstructions through the perfections, the One-Vehicle fruit is gained — therefore it is taught in four segments. Within the explanation of the grounds, again divided into six: first, distinguishing the grounds by the four kinds of purity and the eleven portions; second, explaining the meaning of the grounds' names; third, distinguishing the grounds by the twenty-two follies; fourth, distinguishing the grounds by the eight kinds of excellence; fifth, distinguishing the grounds by excellent birth; sixth, distinguishing the grounds by the three vows.]
Glossing the full-account-of-the-ten-perfections section (eighteen questions, eighteen segments):
「自下第二廣釋諸度，於中有十八問，即為十八段：一所學種數多少門…」〔X21n0369 X0373a16–17〕
[From here, second, the full explanation of the perfections, wherein there are eighteen questions, that is, eighteen segments: first, the gate of the kinds and number of things to be trained in…]
Glossing the obstructions-countered section (four gates of latent tendency):
「自下第三分別地中隨眠等障，於中有四：一分別隨眠種數多少，二分別麤重斷所顯示，三分別麤重斷之時分，四分別菩薩煩惱德失。」〔X21n0369 X0393c24–X0394a02〕
[From here, third, distinguishing the latent-tendency and other obstructions upon the grounds, wherein there are four: first, distinguishing the kinds and number of latent tendencies; second, distinguishing what the severance of coarse-heaviness reveals; third, distinguishing the time-span of the severance of coarse-heaviness; fourth, distinguishing the bodhisattva's affliction as virtue or fault.]
Glossing the One-Vehicle-intent section (the hidden intent in three sub-sections):
「自下第四分別說一乘意，於中有二：先請、後說。」〔X0399b04–05〕「第二如來正說，於中有三：初正釋密意、次明迷者謬執、後結成密意。」〔X0399b12–13〕
[From here, fourth, distinguishing the intent in teaching the One Vehicle, wherein there are two: first the request, then the teaching. Second, the Tathāgata's proper teaching, wherein there are three: first, the proper explanation of the hidden intent; next, the clarifying of the deluded one's mistaken clinging; last, the conclusive settling of the hidden intent.]
Glossing "going to the far shore" (the Sanskrit sound of the six perfections of the Saṃdhinirmocana · here marking the Tang words) (the term-rendering under Heading V issues from here):
「深密經云：檀波羅蜜、尸羅、羼提、毗梨耶、禪、般若波羅蜜者，彼岸梵音，此標唐言。」〔X21n0369 X0373b07–08〕
[The Saṃdhinirmocana says: dāna-pāramitā, śīla, kṣānti, vīrya, dhyāna, prajñā-pāramitā — these are the Sanskrit sounds of "the far shore"; here it is marked in the Tang words.]
Explaining "going to the far shore" by three meanings (citing the Yogācārabhūmi, scroll 49):
「然到彼岸，諸教不同。依瑜伽論第四十九，以三種義釋到彼岸：一時、二自性清淨、三得妙果。故彼論云：如是十法最極長時，乃至能圓證自性最極清淨殊勝，能得最極菩提妙果，是故說名波羅蜜多。」〔X21n0369 X0373b09–13〕
[Yet "going to the far shore" the various teachings render differently. According to the Yogācārabhūmi, scroll 49, "going to the far shore" is explained by three meanings: first, time; second, intrinsic-nature purity; third, gaining the wondrous fruit. Therefore that treatise says: these ten dharmas, over the very longest time, on to the perfect realization of the most exceedingly pure and excellent intrinsic-nature, can gain the most exceedingly wondrous fruit of awakening — and therefore are named perfections.]
Glossing the One-Vehicle hidden intent (of one dharma-realm and principle · not the absence of lineage):
「謂說一乘定知三者是方便說，聞說三乘定執三乘違於一乘。論其實義，說有三乘不違一乘，三乘雖異而同一如…我依此故，密意說言唯有一乘，非於一切有情界中無有種種有情性…」〔X21n0369 X0399c01–07〕
[That is: to teach the One Vehicle is surely to know that the Three are a teaching of skilful means; to hear the Three Vehicles taught is surely to cling to the Three Vehicles as contradicting the One. Speaking of its real meaning, to teach that there are Three Vehicles does not contradict the One Vehicle — the Three Vehicles, though different, are of one same suchness… It is on this ground that I, with a hidden intent, say there is only the One Vehicle — not that within all the realm of beings there are no various natures of beings…]
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the Chapter-7-cited segment of the Saṃdhinirmocana-section · preserving the three masters Jǐng · Tài · Ji)
Dunlun, glossing the Avalokiteśvara segment of the Saṃdhinirmocana-section scroll 78, judges the prose to be in four divisions, and cites the three masters Jǐng · Tài · Ji:
「自下第六、觀自在菩薩請問諸地之義。…長行有四：一辨地義，二辨地中所應學法，三辨地中所有煩惱，四辨說一乘意。」〔T42n1828 0783b27·0783c03–05〕
[From here, the sixth, the bodhisattva Avalokiteśvara enquires about the meaning of the grounds. …The prose has four: first, distinguishing the meaning of the grounds; second, distinguishing the dharmas to be trained in upon the grounds; third, distinguishing the afflictions present upon the grounds; fourth, distinguishing the intent in teaching the One Vehicle.]
Glossing the twenty-two follies and eleven coarse-heavinesses (the Sanskrit manuscript, on collation, has no graph for "retribution" nor the four births-and-deaths):
「真諦三藏譯攝論云：二十二無明麁重報四種生死，大乘攝論不明四種無明，但從南地所得無上依經中辨四生死。今三藏勘於梵本無報字及四生死，故云二十二愚癡十一麁重也。」〔T42n1828 0784c18–22〕
[The Master of the Three Baskets Paramārtha's translation of the Saṃgraha speaks of twenty-two ignorances, coarse-heaviness, retribution, and four kinds of birth-and-death. The Mahāyāna-saṃgraha does not explain four kinds of ignorance; only the Sūtra of the Unsurpassed Basis obtained in the South distinguishes four kinds of birth-and-death. Now the Master of the Three Baskets [Xuanzang], on collating the Sanskrit manuscript, finds no graph for “retribution” nor the four births-and-deaths, and so says twenty-two follies and eleven coarse-heavinesses.]
Glossing the three latent tendencies (Master Jǐng):
「自下第三辨地中所有煩惱。於中有四：一、明頭數。略有三種：隨眠等者，景云：一、害伴隨眠，謂見斷現行不俱生惑，是彼修斷俱生惑伴…名害伴隨眠，此最為麁；二者、羸劣隨眠謂六七地中微細現行若修所伏不現行故…通名羸劣隨眠…三者、微細隨眠八地已上，從此已上一切煩惱不復現行，唯有所知障為依止故。」〔T42n1828 0786a28–b21〕
[From here, third, distinguishing the afflictions present upon the grounds. Wherein there are four: first, clarifying the head-count. In brief there are three kinds: as for "latent tendencies and the rest," Jǐng says — first, the companion-destroying latent tendency, that is, the occurring view-severed non-innate delusions, which are the companions of the cultivation-severed innate delusions… named the companion-destroying latent tendency, this the coarsest; second, the feeble latent tendency, which upon the sixth and seventh grounds occurs subtly, and if subdued by cultivation does not occur… commonly named the feeble latent tendency…; third, the subtle latent tendency, from the eighth ground upward; from here upward no affliction occurs any more, and only the obstruction to the knowable remains as a support.]
Glossing the coarse-heaviness of skin, flesh, and bone · the three great aeons:
「二、辨皮膚骨麁重。景云：此中問意，上三隨眠聖斷時，為是斷皮，為斷膚骨…三、辨能斷劫數。若據大劫，唯經三不可數劫斷麁重盡，若依小劫，則經無量。」〔T42n1828 0786c21–23·0787a07–09〕
[Second, distinguishing the coarse-heaviness of skin, flesh, and bone. Jǐng says — the sense of the question here is: when the noble ones sever the three latent tendencies above, is it the severance of skin, or the severance of flesh and bone…? Third, distinguishing the number of aeons in which severance is possible. If reckoned by great aeons, it is only by passing three incalculable aeons that the coarse-heaviness is severed entire; if by small aeons, then it is measureless.]
Glossing the One-Vehicle intent (on the ground of the same suchness · not teaching a difference of the vehicles):
「下第四辨說一乘意。如佛所說乃至我不說乘差別性者，於小乘中宣說蘊界處種種法性，於大乘中說此等諸法同一真如界理趣，據同真如故，佛不說乘差別性…謂有相違，而興諍論。」〔T42n1828 0787a17–28〕
[Below, fourth, distinguishing the intent in teaching the One Vehicle. As for "as the Buddha has said… therefore I do not teach a nature of difference of the vehicles": in the lesser vehicle He proclaims the various dharma-natures of the aggregates, elements, and sense-bases; in the great vehicle He teaches that these dharmas are of the one-suchness-realm and principle — on the ground of the same suchness, the Buddha does not teach a nature of difference of the vehicles… [some] say they stand in mutual contradiction, and raise up disputes.]
Kuiji, Forest of Categories of the Mahāyāna Dharma-Garden T45n1861 (citing this chapter's three latent tendencies · excerpting its twenty-two follies)
Kuiji, in 〈Forest of Categories of Consciousness-Only, Third〉, gate nine, “Severing the Obstructing Defilements” (唯識義林第三，第九「斷諸障染」) 〔T45n1861 0258b17–18〕, cites this sūtra's three latent tendencies from 0263c05 (including the severance of the coarse-heaviness of skin, flesh, and bone):
「解深密經說。有三隨眠。一害伴隨眠。謂前五地諸不俱生煩惱。是俱生煩惱現行助伴。彼於爾時永無復有…故名害伴。二羸劣隨眠。謂第六七地微細現行。若修所伏不現行故…三微細隨眠。謂於第八地已上。從此已去一切煩惱不復現行。唯有所知障為依止故。然由初地已斷皮麁重故…若在骨麁重斷者。我說永離一切隨眠住在佛地。」〔T45n1861 0263c05–c21〕
[The Saṃdhinirmocana-sūtra says: there are three latent tendencies. First, the companion-destroying latent tendency, that is, the non-innate afflictions upon the first five grounds, which are the occurring aiding companions of the innate afflictions; at that time these are forever no more… and so it is named companion-destroying. Second, the feeble latent tendency, that is, what upon the sixth and seventh grounds occurs subtly, and if subdued by cultivation does not occur… Third, the subtle latent tendency, that is, from the eighth ground upward; from here onward no affliction occurs any more, and only the obstruction to the knowable remains as a support. Yet because from the first ground the coarse-heaviness in the skin has already been severed… as for the severance of the coarse-heaviness in the bone, that, I say, is the forever-parting from all latent tendencies, abiding upon the Buddha-ground.]
Kuiji, in the body-disclosing passage of the separate 〈Chapter on Severing Obstructions〉 (斷障章), excerpts this sūtra's twenty-two follies (the first and second grounds):
「解深密經第三卷云。惡趣雜染愚。初地所斷。」〔T45n1861 0282a28–29〕
[The Saṃdhinirmocana-sūtra, scroll three, says: the folly of the defilement of the evil destinies, severed upon the first ground.]
「解深密經又說。二地斷二種愚。二謂種種業趣愚。」〔T45n1861 0282b02–03〕
[The Saṃdhinirmocana-sūtra further says: upon the second ground two follies are severed — the second being the folly of the various courses of action.]
Kuiji's remaining passages in the Forest of Categories (the names of the ten grounds · the latter four perfections of the ten perfections · the five causes by which a perfection is named · the eight kinds of excellence · the One-Vehicle hidden intent) are not found citing Chapter 7 verbatim, and are left blank.
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 transliteration attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 波羅蜜多 / 到彼岸 / 波羅蜜（Bodhiruci · Guṇabhadra）[perfection / going to the far shore] | pāramitā | Woncheuk 「深密經云：檀波羅蜜…般若波羅蜜者，彼岸梵音，此標唐言」 ["the Saṃdhinirmocana says: dāna-pāramitā… prajñā-pāramitā — the Sanskrit sounds of 'the far shore'; here marked in the Tang words"] 〔X0373b07–08〕; explaining "going to the far shore" by three meanings (time · intrinsic-nature purity · gaining the wondrous fruit, citing the Yogācārabhūmi scroll 49) 〔X0373b09–13〕 | The bodhisattva ten perfections: the six gone-to-the-far-shore (giving · keeping discipline · patience · vigour · meditation · wisdom) plus the latter four perfections (skilful means · vow · power · knowledge); named by five causes (no defiled attachment · no clinging regard · no fault · no discrimination · right dedication, 〔this sūtra 0705c26〕) |
| 增上意樂（清淨）/ 悕望清淨（Guṇabhadra）[the (purity of the) higher resolve] | āśaya (Woncheuk's transliteration 阿世耶) | Guṇabhadra 「悕望清淨」 〔T16n0678 0714c22–24〕; Woncheuk 「言增上意樂清淨攝於初地者，梵音阿世耶，此云意樂」 ["as for 'the purity of the higher resolve comprises the first ground': the Sanskrit sound 阿世耶 [āśaya], here 'resolve'"] 〔X0356c19–20〕 | The purity that comprises the first ground; Guṇabhadra's rendering 「悕望清淨」 is this very thing (悕望 / 意樂, alternate renderings) |
| 愚癡 / 無明（Bodhiruci）/ 愚（Guṇabhadra）[folly / ignorance] | — | 〔this sūtra T16n0676 0704b06〕; no 古德 transliteration attested, left blank | The twenty-two follies countered upon the ten bodhisattva grounds together with the Buddha-ground (two on each of the eleven positions, totaling twenty-two) |
| 麁重 / 障（Bodhiruci）/ 所治過·過斷（Guṇabhadra）[coarse-heaviness / obstruction] | — | 〔this sūtra T16n0676 0704b06〕; Dunlun 「勘於梵本無報字及四生死，故云二十二愚癡十一麁重也」 ["on collating the Sanskrit manuscript, no graph for 'retribution' nor the four births-and-deaths, and so says twenty-two follies and eleven coarse-heavinesses"] 〔T42n1828 0784c21–22〕; no 古德 transliteration attested, left blank | The eleven coarse-heavinesses countered upon the grounds; the seed-position of the latent tendencies (the Cheng Weishi Lun's two glosses, Woncheuk cites 〔X0367a03–08〕) |
| 隨眠 / 使煩惱（Bodhiruci）/ 使（Guṇabhadra）[latent tendency] | — | 〔this sūtra T16n0676 0707c12〕; no 古德 transliteration attested, left blank | The seed-position of the afflictions upon the grounds: companion-destroying (the first five grounds) · feeble (the sixth and seventh grounds) · subtle (from the eighth ground upward, only the obstruction to the knowable as support) |
| 勝生 / 殊勝生 [excellent birth] | — | 〔this sūtra T16n0676 0704c21〕; Woncheuk 「第五約殊勝生分別諸地」 ["fifth, distinguishing the grounds by excellent birth"] 〔X0372b05–06〕; no 古德 transliteration attested, left blank | The bodhisattva's birth, the most excellent among all births in existence (four causes: gathered up out of the most pure roots of goodness · taken on by the power of deliberate choosing · to rescue and deliver out of compassion · being himself undefiled, can clear away the defilements of others, 〔this sūtra 0704c23〕) |
| 廣大願·妙願·勝願 / 妙願·勝願·力願（Guṇabhadra）[the vast vow · the wondrous vow · the excellent vow] | — | 〔this sūtra T16n0676 0704c27〕; Woncheuk 「自下第六約三大願分別十地」 ["from here, sixth, distinguishing the ten grounds by the three great vows"] 〔X0372c12–13〕; no 古德 transliteration attested, left blank | The bodhisattva's three vows (four causes: well understanding the joyful abode of nirvāṇa, able swiftly to realize it · casting away that swift realization · without object and without waiting raising the great vow · for the benefit of beings settling into long-enduring great suffering, 〔this sūtra 0704c28〕) |
| 爾焰（Guṇabhadra）/ 所知（障）[jñeya / the obstruction to the knowable] | jñeya | Guṇabhadra renders 「所知」 [the knowable] throughout this chapter as 「爾焰」 〔T16n0678 0715b07·0717c18〕; the 古德 transliteration is Guṇabhadra's own transliteration | The obstruction to the knowable; from the eighth ground upward only the obstruction to the knowable serves as the support of the subtle latent tendency (〔this sūtra 0707c19〕) |
| 阿耨多羅三藐三菩提 [anuttarā-samyak-saṃbodhi · supreme perfect awakening] | anuttarā-samyak-saṃbodhi | 〔this sūtra T16n0676 0704c05〕; Xuanzang's transliteration | Supreme perfect awakening; freed from the bonds of the twenty-two follies and eleven coarse-heavinesses (〔this sūtra 0704c05〕) |
VI. Similes & figures (譬喻·修辭)
This chapter is mostly the laying-out of dharma-enumerations (the ten grounds · four purities · eleven portions · twenty-two follies · eleven coarse-heavinesses · eight excellences · ten perfections · five causes · seven marks of purity · three latent tendencies), and is sparse in figures; only the close of Sub ② (a full account of the ten perfections) has two similes:
(i) 〔Sub ②〕 The simile of filth (the conduct that is not skilful means · giving of goods does not suffice for true benefit) — 〔T16n0676 0706a28–0706b03〕 「譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益」 ["It is like filth: be it much or little, there is in the end nothing that can make it become fragrant and clean. Beings too are like this: because they course in the suffering of formation, their nature is itself suffering; with no skilful means, merely benefiting them for a time with goods cannot make them become happy; only by settling them within the marvellous wholesome Dharma can it be named the foremost benefit"]:
- Figure (vehicle): filth (much or little, in the end not become fragrant and clean).
- Ground (tenor): beings' nature of coursing in suffering (merely benefiting with goods in the end does not become happiness).
- What is shown: the conduct that is not skilful means — merely gathering up goods to benefit and not leading them out of the unwholesome and settling them in the wholesome is not the foremost benefit; only settling them within the marvellous wholesome Dharma is true benefit.
(ii) 〔Sub ②〕 The simile of the hungry ghosts seeing the sea dried up (beings' poverty · the fault of their own deeds) — 〔T16n0676 0707b12–17〕 「譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果」 ["It is like hungry ghosts, their bodies pressed by great heat and thirst, who see all the waters of the great sea dried up — it is not the fault of the great sea; it is but the fault of the hungry ghosts' own deeds. The treasure given by the bodhisattva is like the great sea, without fault; it is but the fault of the beings' own deeds, just as the hungry ghosts, by the power of their own evil deeds, make the giving bear no fruit"]:
- Figure (vehicle): the hungry ghosts in great thirst seeing the sea dried up (not the sea's fault · the fault of the hungry ghosts' own deeds).
- Ground (tenor): the treasure the bodhisattva gives, like the great sea, without fault (beings' poverty · the fault of their own deeds).
- What is shown: the worldly poverty of beings is not that the bodhisattva has no mind to benefit nor any treasure, but is the obstruction of beings' own deeds, just as the hungry ghosts' own evil deeds make the giving bear no fruit.
The remaining sections (a full account of the grounds · the obstructions countered · the One Vehicle) are mostly the laying-out of dharma-enumerations, with few figures; the Bodhiruci / Guṇabhadra alternate translations likewise have no further figures to collate.
VII. Cross-readings (互讀)
This chapter establishes the bodhisattva ten grounds, ten perfections, and the obstructions countered upon the grounds, making it important scriptural material for the stage of cultivation. The entries below identify bounded later cross-readings; only genuinely related texts are listed:
- The Mahāyāna-saṃgraha, the Division on the Differentiation of Cultivation, the ten perfections · the Divisions on the Higher Training in Discipline, Mind, and Wisdom: the latter four of the six perfections and the three higher trainings (discipline · mind · wisdom) comprising the ten grounds, for comparison with this chapter's perfections, four purities, and three trainings; no wholesale direct dependence is asserted.
- The Mahāyāna-saṃgraha, the Division on the Fruit of Severance, transformation-of-basis: transformation-of-basis and the severance of the two obstructions can be compared with this chapter’s obstruction-severance. The three great aeons occur instead in the Division on the Differentiation of Cultivation 〔T31n1594 0146b04〕, and the skin-flesh-bone simile in a Saṃgraha commentary 〔T31n1597 0350b11〕.
- The Cheng Weishi Lun, scrolls 9–10, the stage of cultivation: the ten grounds · ten perfections · ten heavy obstructions · ten suchnesses · severance of the twenty-two follies · three great asaṃkhyeya aeons can be compared with this chapter’s grounds, follies, perfections, and cultivation stage (Woncheuk cites it ground by ground 〔X0367a09–X0368b11〕). The named three latent tendencies and skin-flesh-bone simile are not assigned to this treatise.
- The Madhyānta-vibhāga, the Chapter Distinguishing the Unsurpassed Vehicle: the unsurpassed vehicle of grounds · perfections · fruit — a thematic parallel for this chapter’s grounds and perfections, not evidence for its One-Vehicle intent. Woncheuk, glossing this chapter's five marks of cultivation-and-training, cites precisely 「辨中邊論第三卷…菩薩以三慧，恒思惟大乘…即十種法行」 ["the Madhyānta-vibhāga, scroll three… the bodhisattva, by the three wisdoms, ever ponders the great vehicle… that is, the ten kinds of dharma-practice"] 〔X0376a06–10〕.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the chapter “The Grounds and the Perfections”, beginning at 〔T16n0676 0703b13〕, ending where 「得菩薩大乘光明三摩地」 ["gains the samādhi of the great-vehicle light of the bodhisattva"] closes at 〔0708b05–06〕. Sub ① a full account of the grounds 0703b14–0705a03 (the ten grounds and four purities 0703b14–22 · the meaning of the grounds' names 0704a14–0704b05 · the twenty-two follies and eleven coarse-heavinesses 0704b06–0704c02 · the eight excellences 0704c11–14 · excellent birth 0704c21 · the three vows 0704c27–0705a03) · Sub ② a full account of the ten perfections 0705a04–0707c10 (the six matters of training 0705a06–07 · the remaining perfections set forth 0705b11 · the latter four perfections 0705b16–c01 · the five causes by which a perfection is named 0705c25–0706a06 · the seven marks of purity 0706b08–0707b12 〔general statement 0706b08–09 · particular statement 0706b15–17〕) · Sub ③ the obstructions countered 0707c11–0708a12 (the three latent tendencies 0707c11–19 · skin-flesh-bone 0707c22–25 · the three great aeons 0707c28 · the undefiled mark 0708a03–09) · Sub ④ the One-Vehicle intent 0708a13–18 · the reiterating verse 0708a23 · upholding-and-keeping 「諸地波羅蜜多了義之教」 0708b02–04.
- Bodhiruci T675 (full-text primary cross-collation · the tenth, the Avalokiteśvara chapter): the Chapter of the Holy Avalokiteśvara Bodhisattva's Questions, beginning at 〔T16n0675 0680a18〕 (scroll four to scroll five, the second opening of chapter ten at 0683c17), ending at 〔0685a08〕. The ten grounds and four purities 0680a20–28 · the twenty-two ignorances and eleven obstructions 0680c24–0681a18 · the eight kinds of purity 0681a25–27 · the six perfections 0681b18 · the latter four perfections 0681c23–0682a15 · the five causes by which named 0682b07–16 · the three binding-afflictions 0684b12–c14 · the One Vehicle 0684c16–24 · the reiterating verse 0684c26–0685a02 · upholding-and-keeping 『地波羅蜜了義法門／了義經』 0685a03–08.
- Guṇabhadra T678 dedicated translation (the living collation-witness for Chapter 7 · its whole text corresponds to this chapter; the source text has no formal chapter heading): 《相續解脫地波羅蜜了義經》, beginning at 〔T16n0678 0714c18〕, ending at 〔0718a21〕. The ten grounds and four purities 0714c19–26 · the meaning of the grounds' names 0715a22–b08 · the twenty-two follies and eleven faults-to-be-countered 0715b09–26 · the eight matters 0715b29–c08 · the four causes of excellent birth 0715c09–12 · the three vows 0715c13–17 · the six perfections 0715c18–20 · the latter four perfections 0716a14–27 · the five causes by which named 0716b13–21 · the seven marks of purity 0716c15–0717a18 · the three bindings 0717c13–18 · the severance of the fault of skin-flesh-bone 0717c19–21 · the three measureless aeons 0717c22–25 · the undefiled mark 0717c26–0718a02 · the One Vehicle 0718a05–10 · the reiterating verse 0718a10–17 · upholding-and-keeping 「地波羅蜜了義說」 0718a18–21.
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all four sections cited in full): scroll 78. 「當知如解深密經中，觀自在菩薩白佛言…」 ["You should know: as in the Saṃdhinirmocana-sūtra, the bodhisattva Avalokiteśvara said to the Buddha…"] beginning at 〔T30n1579 0729a18–19〕, ending where 「得菩薩大乘光明三摩地」 closes in the first half of 〔0733c15〕. Sub ① 0729a19–0730c03 · Sub ② 0730c04–0733a24 · Sub ③ 0733a25–0733b23 · Sub ④ the One Vehicle 0733b24–c02 · the reiterating verse 0733c03–09. 〔The second half of the same lb, 0733c15, begins the Chapter 8 citation, no longer belonging to Chapter 7.〕
- Woncheuk X0369 (primary · dedicated commentary): the gloss on the chapter “The Grounds and the Perfections” (scroll seven, opening 「地波羅蜜多品第七」 X0356a21 · scroll eight 「之餘」 X0381c03 · scroll nine). The major outline X0203b19–23 · divided broadly into two X0356b04–08 · the four segments + the sixfold explanation of the grounds X0356b08–18 · Sub ① explaining the four purities X0356c17 (the Sanskrit sound of the higher resolve X0356c19–20) · explaining the meaning of the grounds' names X0362c16 · by the twenty-two follies X0366b08–09 · the eight kinds of excellence X0368c20–21 · by excellent birth X0372b05–06 · the three vows X0372c12–13 · Sub ② a full account of the ten perfections (eighteen segments) X0373a16–17 (going to the far shore, the Sanskrit sound here marked in the Tang words X0373b07 · explaining going to the far shore by three meanings X0373b09–13 · the Madhyānta-vibhāga scroll-three verse X0376a06–10) · Sub ③ the obstructions countered (four gates of latent tendency) X0393c24–X0394a02 · Sub ④ the One-Vehicle intent X0399b04–05 (the hidden intent in three sub-sections X0399b12–13 · X0399c01–07).
- Dunlun T1828: the gloss on the Chapter-7-cited segment of the Saṃdhinirmocana-section (Notes on the Yogācārabhūmi scroll 21, upper) 〔T42n1828 0783b27〕 · the prose in four divisions 0783c03 · the twenty-two follies (collating the Sanskrit manuscript) 0784c16–22 · the three latent tendencies (Jǐng · Tài · Ji) 0786a28–c21 · skin-flesh-bone and the three great aeons 0786c21–0787a09 · the One-Vehicle intent 0787a17–28. 〔For the five causes by which a perfection is named, this passage only marks the heading 「九、釋到彼岸義」 ["ninth, explaining the meaning of going to the far shore"] 0785b21, without expounding it.〕
- Kuiji T1861: citing Chapter 7's three latent tendencies 〔T45n1861 0263c05–c21〕 · excerpting the twenty-two follies (the first and second grounds) 〔T45n1861 0282a28–29·0282b02–03〕. No direct citation is found for the remaining passages (the names of the ten grounds · the latter four perfections of the ten perfections · the five causes by which named · the eight kinds of excellence · the One-Vehicle hidden intent), and they are left blank.
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677: does not cover this chapter, left blank (the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole).