攝大乘論 第五分 彼入因果分
上一分講了怎麼「悟入唯識」；這一分問兩件事：這份悟入，靠什麼養成？悟入之後，又流出什麼？答案是大乘最熟悉的一張清單——六波羅蜜多（六度）：布施、持戒、安忍、精進、靜慮、般若（「波羅蜜多」就是『到彼岸』）。
無著的洞見是：六度，既是把人渡進唯識的『因』，也是悟入唯識後自然流出的『果』。為什麼是因？——因為悟入最大的敵人是『散亂』，而六度恰好對治它：不貪財、不犯戒、於苦不動、於修不懈，心才定得下來、才談得上契入唯識。為什麼是果？——一旦入了唯識，六度就從『咬牙做』升級成『自然流』：由清淨的意樂自然帶出，不再勉強。
這一分把六度講得極細：為什麼不多不少正好六個（對治『不肯上路、上路又退、不退卻走壞』三道坎）、憑什麼一樁善行能叫『到彼岸』（要具足菩提心所依、迴向菩提等「六種最勝」）、每個名字怎麼取（布『施』能破慳、持『戒』能滅惡……）、怎麼修（五種修）、各分哪三品。
而全分最動人的，是『六意樂』——修行人該有的六種心：廣大（供佛供到成佛還嫌不夠）、長時（這份心永不間斷）、歡喜（利益眾生，自己比受益者更歡喜）、荷恩（利益了眾生，卻覺得是眾生給了我成就的機會、對我有恩，而不覺得自己有恩於人）、大志、純善。那『荷恩』一念，把施恩者的姿態整個翻了過來——這正是大乘心量最美的地方。
六度為何是六、怎樣才算到彼岸、六意樂如何一一展開、各度的三品、彼此如何互攝——這些，可循本分一段一段讀下去。但你不必一上來就跳進細節——先記住這一句就夠了：六度，是渡你入唯識的舟，也是上岸後仍自然搖出的槳。
The previous chapter taught how one "enters consciousness-only"; this chapter asks two things: by what is that entering nourished, and once entered, what flows out of it? The answer is the most familiar checklist in all of Mahāyāna — the six perfections: giving, morality, forbearance, vigor, meditation, and wisdom ("perfection," pāramitā, means "gone to the far shore").
Asaṅga's insight is that the six are both the cause that ferries one into consciousness-only and the fruit that flows forth naturally once one has entered. Why the cause? — because the great enemy of entering is "distraction," and the six counter it precisely: not coveting wealth, not breaking morality, unmoved by suffering, untiring in cultivation — only then can the mind settle and penetrate consciousness-only. Why the fruit? — because once one has entered, the six are upgraded from "gritting one's teeth and doing them" into "a natural flowing-forth," borne effortlessly by a purified resolve.
The chapter treats the six in fine detail: why they are neither more nor fewer than six (countering three hurdles — never setting out, setting out then turning back, not turning back yet deteriorating), what makes an ordinary good deed a "going to the far shore" (it must possess the "six supremacies" — rooted in the awakening-mind, dedicated to enlightenment, and so on), where each name comes from (giving shatters stinginess, morality extinguishes the evil destinies …), how they are cultivated (five modes), and the three kinds of each.
The most moving part is the six resolves — the six dispositions a practitioner should have: vast (offering to the buddhas until buddhahood and still unsatisfied), long-time (this heart never interrupted), joyful (benefiting beings, one is happier than the beings benefited), gratitude-bearing (having helped beings, one feels that they have done one a kindness — given one the very occasion of one's accomplishment — rather than that one has been kind to them), great-aspiration, and wholly-good. That single thought of "gratitude-bearing" inverts the whole posture of the benefactor — the loveliest reach of the Mahāyāna heart.
Why the six are six, what counts as "going to the far shore," how the six resolves unfold one by one, the three kinds of each, and how they mutually contain one another — you can follow these one stretch at a time. But you need not plunge into the details at once — it is enough to keep this one line: the six perfections are both the practices that ferry you into consciousness-only and the practices that continue to mature as its fruit.
五 彼入因果分 〔T31 0143c21〕
如是已說入所知相，彼入因果云何可見？謂由施，戒，忍，精進，靜慮，般若六種波羅蜜多。云何由六波羅蜜多得入唯識？復云何六波羅蜜多成彼入果？謂此菩薩不著財位，不犯尸羅，於苦無動，於修無懈，於如是等散動因中不現行時心專一境，便能如理簡擇諸法得入唯識。菩薩依六波羅蜜多入唯識已，證得六種清淨增上意樂所攝波羅蜜多。是故於此設離六種波羅蜜多現起加行，由於聖教得勝解故，及由愛重，隨喜，欣樂諸作意故，恒常無間相應方便修習六種波羅蜜多速得圓滿。
此中有三頌：
「已圓滿白法；及得利疾忍；
菩薩於自乘，甚深廣大教；
等覺唯分別，得無分別智；
悕求勝解淨，故意樂清淨；
前及此法流，皆得見諸佛；
了知菩提近，以無難得故。」
由此三頌，總顯清淨增上意樂有七種相：謂資糧故，堪忍故，所緣故，作意故，自體故，瑞相故，勝利故。如其次第，諸句伽他應知顯示。
何因緣故波羅蜜多唯有六數？成立對治所治障故。證諸佛法所依處故，隨順成熟諸有情故。為欲對治不發趣因，故立施戒波羅蜜多。不發趣因，謂著財位及著室家。為欲對治雖已發趣復退還因，故立忍進波羅蜜多。退還因者，謂處生死有情違犯所生眾苦，及於長時善品加行所生疲怠。為欲對治雖已發趣不復退還而失壞因，故立定慧波羅蜜多。失壞因者，謂諸散動及邪惡慧。如是成立對治所治障故，唯立六數。又前四波羅蜜多是不散動因，次一波羅蜜多不散動成就。此不散動為依止故，如實等覺諸法真義，便能證得一切佛法。如是證諸佛法所依處故，唯立六數。由施波羅蜜多故，於諸有情能正攝受；由戒波羅蜜多故，於諸有情能不毀害；由忍波羅蜜多故，雖遭毀害而能忍受；由精進波羅蜜多故，能助經營彼所應作。即由如是攝利因緣，令諸有情於成熟事有所堪任。從此已後，心未定者令其得定，心已定者令得解脫，於開悟時彼得成熟。如是隨順成熟一切有情，唯立六數，應如是知。
此六種相云何可見？由六種最勝故：一、由所依最勝，謂菩提心為所依故。二、由事最勝，謂具足現行故。三、由處最勝，謂一切有情利益安樂事為依處故。四、由方便善巧最勝，謂無分別智所攝受故。五、由迴向最勝，謂迴向無上正等菩提故。六、由清淨最勝，謂煩惱所知二障無障所集起故。
若施是波羅蜜多耶；設波羅蜜多是施耶？有施非波羅蜜多，應作四句。如於其施，如是於餘波羅蜜多，亦作四句，如應當知。
何因緣故如是六種波羅蜜多此次第說？謂前波羅蜜多隨順生後波羅蜜多故。
復次，此諸波羅蜜多訓釋名言，云何可見？於諸世間、聲聞、獨覺施等善根最為殊勝，能到彼岸，是故通稱波羅蜜多。又能破裂慳悋貧窮，及能引得廣大財位福德資糧，故名為施；又能息滅惡戒、惡趣，及能取得善趣、等持，故名為戒；又能滅盡忿怒、怨讎，及能善住自他安隱，故名為忍；又能遠離所有懈怠、惡不善法，及能出生無量善法令其增長，故名精進；又能消除所有散動，及能引得內心安住，故名靜慮；又能除遣一切見趣、諸邪惡慧，及能真實品別知法，故名為慧。
云何應知修習如是波羅蜜多？應知此修略有五種：一、現起加行修，二、勝解修，三、作意修，四、方便善巧修，五、成所作事修。此中四修如前已說。成所作事修者，謂諸如來任運佛事無有休息，於其圓滿波羅蜜多，復更修習六到彼岸。
又作意修者，謂修六種意樂所攝愛重、隨喜、欣樂作意：一、廣大意樂，二、長時意樂，三、歡喜意樂，四、荷恩意樂，五、大志意樂，六、純善意樂。
若諸菩薩，乃至若干無數大劫現證無上正等菩提，經爾所時，一一剎那，假使頓捨一切身命，以殑伽河沙等世界盛滿七寶奉施如來，乃至安坐妙菩提座，如是菩薩布施意樂猶無厭足；經爾所時，一一剎那，假使三千大千世界滿中熾火，於四威儀常乏一切資生眾具，戒，忍，精進，靜慮，般若心恒現行，乃至安坐妙菩提座，如是菩薩所有戒，忍，精進，靜慮，般若意樂猶無厭足；是名菩薩廣大意樂。
又諸菩薩，即於此中無厭意樂，乃至安坐妙菩提座，常無間息，是名菩薩長時意樂。
又諸菩薩以其六種波羅蜜多饒益有情，由此所作深生歡喜，蒙益有情所不能及，是名菩薩歡喜意樂。
又諸菩薩以其六種波羅蜜多饒益有情，見彼於己有大恩德，不見自身於彼有恩，是名菩薩荷恩意樂。
又諸菩薩即以如是六到彼岸所集善根，深心迴施一切有情，令得可愛勝果異熟，是名菩薩大志意樂。
又諸菩薩復以如是六到彼岸所集善根，共諸有情迴求無上正等菩提，是名菩薩純善意樂。如是菩薩修此六種意樂所攝愛重作意。
又諸菩薩於餘菩薩六種意樂修習相應無量善根，深心隨喜，如是菩薩修此六種意樂所攝隨喜意樂。
又諸菩薩深心欣樂一切有情六種意樂所攝六種到彼岸修，亦願自身與此六種到彼岸修恒不相離，乃至安坐妙菩提座，如是菩薩修此六種意樂所攝欣樂作意。若有聞此菩薩六種意樂所攝作意修已，但當能起一念信心，尚當發生無量福聚，諸惡業障亦當消滅，何況菩薩！
此諸波羅蜜多差別云何可見？應知一一各有三品。施三品者，一、法施，二、財施，三、無畏施。戒三品者，一、律儀戒，二、攝善法戒，三、饒益有情戒。忍三品者，一、耐怨害忍，二、安受苦忍，三、諦察法忍。精進三品者，一、被甲精進，二、加行精進，三、無怯弱，無退轉，無喜足精進。靜慮三品者，一、安住靜慮，二、引發靜慮，三、成所作事靜慮。慧三品者，一、無分別加行慧，二、無分別慧，三、無分別後得慧。
如是相攝云何可見？由此能攝一切善法，是其相故，是隨順故，是等流故。
如是所治攝諸雜染，云何可見？是此相故，是此因故，是此果故。
如是六種波羅蜜多所得勝利，云何可見？謂諸菩薩流轉生死富貴攝故，大生攝故，大朋大屬之所攝故，廣大事業加行成就之所攝故，無諸惱害性薄塵垢之所攝故，善知一切工論明處之所攝故。勝生，無罪，乃至安坐妙菩提座，常能現作一切有情一切義利，是名勝利。
如是六種波羅蜜多互相決擇，云何可見？世尊於此一切六種波羅蜜多，或有處所以施聲說，或有處所以戒聲說，或有處所以忍聲說，或有處所以勤聲說，或有處所以定聲說，或有處所以慧聲說。如是所說有何意趣？謂於一切波羅蜜多修加行中，皆有一切波羅蜜多互相助成，如是意趣。
此中有一嗢拕南頌：
「數，相及次第，訓詞，修，差別，
攝，所治，功德，互決擇應知。」
卷下
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.
上一分講「入所知相」，把怎麼真正進入、親證萬法唯識說明白了。這一分接著問：這『進入』是靠什麼因、又結出什麼果？無著的答案，就是六波羅蜜多（六度）。以下順著他的話講下來。
一、總提：以六波羅蜜多為『入』的因與果
無著說：「入所知相」已經講過了，那麼那『進入』的因與果，又該怎麼看呢？就是靠布施、持戒、忍辱、精進、靜慮（禪定）、般若（智慧）這六種波羅蜜多。
這就引出兩問：怎麼憑這六波羅蜜多「得入唯識」（成為進入唯識的因）？又怎麼說這六波羅蜜多就是那『入』所成的果？
先說因。 這位菩薩：不貪著錢財地位，就不會被財位牽走；不違犯戒律（尸羅），就不會被惡行擾亂；遇苦不動搖；修行不懈怠。當這些會叫人散亂浮動的因素都不現起的時候，他的心就能專注於一個境界，於是便能如理地簡擇諸法（如實揀別、抉擇種種法），這樣就進入了唯識。
再說果。 菩薩既已依著六波羅蜜多進入唯識，便證得了「六種清淨增上意樂所攝」的波羅蜜多——也就是被那六種清淨而深切的向道願心（增上意樂）所攝持的六度。正因如此，這位菩薩即使後來離開了六波羅蜜多的現起加行（不再像因地那樣刻意起修），他也由於對聖教生起了殊勝的勝解（深信不疑），又由於那愛重、隨喜、欣樂的種種作意，便能恆常不間斷地、與方便相應地修習這六種波羅蜜多，很快就修得圓滿。這「速得圓滿」，正是入唯識所結的果。
二、三頌總顯清淨增上意樂的七種相
這裡有三首偈，大意是說：（菩薩）已經圓滿了種種清淨善法（白法），又得到了那銳利而迅疾的『忍』（堪能安受之力）；菩薩對自家大乘那甚深廣大的教法，能等覺（如實覺了）它唯是分別所現，因而得到無分別智；他悕求（殷切希求）那殊勝的勝解清淨，所以願心（意樂）得以清淨；在這之前以及這份『法流』（正法的相續灌注）當中，他都得以親見諸佛；他了知菩提已近——因為已無難可成、唾手可得了。
無著說：由這三首偈，總的顯出「清淨增上意樂」有七種相，就是：一、資糧（成佛的本錢），二、堪忍（能安受），三、所緣（所對的境），四、作意（用心），五、自體（它自身的體性），六、瑞相（吉祥的徵兆），七、勝利（殊勝的利益）。依著這個次第，那幾句偈文一句一句正好把這七相顯示出來，該這樣去對應領會。
三、波羅蜜多為什麼只立『六』這個數
無著自問：是什麼緣故，波羅蜜多只有『六』這個數目？他給出三條理由——一、為了成立「能對治、所對治」的關係（拿這六樣去對治該斷的障）；二、為了證得諸佛之法所依靠的處所；三、為了隨順、成熟一切有情。
第一條，為對治所治障。 一、為了對治『不發趣』（連趣向大乘都提不起來）的因，所以立布施、持戒兩波羅蜜多——『不發趣』的因，就是貪著錢財地位、以及貪著家室。二、為了對治『雖已發趣、卻又退還』的因，所以立忍辱、精進兩波羅蜜多——『退還』的因，就是身處生死當中、被有情的觸犯傷害所生的種種苦，以及長時間在善法上加功用行所生的疲倦懈怠。三、為了對治『雖已發趣、不再退還、卻把所修敗壞了』的因，所以立禪定、智慧兩波羅蜜多——『失壞』的因，就是種種散亂浮動，以及邪惡的智慧（不正之慧）。就這樣，由「成立對治所治障」的緣故，只立六數。
第二條，為證諸佛法所依處。 再說，前面四種波羅蜜多（施、戒、忍、進）是『不散動』的因（叫人心不散亂的根本）；接下來那一種波羅蜜多（靜慮）是『不散動』的成就（真正把不散亂修成）。以這『不散動』為依託，便能如實地等覺（真實覺了）諸法的真實義，於是便能證得一切佛法。就這樣，由「證諸佛法所依處」的緣故，只立六數。
第三條，為隨順成熟有情。 由布施波羅蜜多，能對種種有情正當地攝受（把人攝引到身邊）；由持戒波羅蜜多，能對種種有情不去毀害；由忍辱波羅蜜多，雖然遭到毀害也能忍受；由精進波羅蜜多，能幫著去經營、辦成他們該辦的事。就憑這樣『攝引、利益』的因緣，使種種有情在『成熟』這件事上有所堪任（能被成就）。從此以後，心還沒得定的，叫他得定；心已得定的，叫他得解脫；在他開悟的時候，他就成熟了。就這樣，由「隨順成熟一切有情」的緣故，只立六數——該這樣去理解。
四、六波羅蜜多的相，由「六種最勝」可見
無著問：這六種（波羅蜜多）的相狀，怎麼看？由『六種最勝（最為殊勝）』可見——
一、由「所依最勝」：因為它以菩提心為所依（一切從菩提心出發）。 二、由『事最勝』：因為它具足地現行（六度樣樣實際做出來）。 三、由『處最勝』：因為它以一切有情的利益安樂之事為所依的處所（行處全為利樂眾生）。 四、由「方便善巧最勝」：因為它被無分別智所攝受（以無分別智統攝、導引）。 五、由「迴向最勝」：因為它迴向於無上正等菩提（功德全部回向成佛）。 六、由「清淨最勝」：因為它在煩惱障、所知障這兩種障都無障礙的情況下集起（從二障俱淨處生發）。
五、施與波羅蜜多的四句料簡
無著設一問：『凡是布施，就都是波羅蜜多嗎？』『凡是波羅蜜多，就都是布施嗎？』——有的布施並不是波羅蜜多（光是給予而不具前說六最勝，就不算到彼岸的波羅蜜多）。這該作『四句』來分判（是施非度、是度非施、亦施亦度、非施非度，分四種情形）。就像對『布施』這樣作四句，對其餘的波羅蜜多，也照樣各作四句，該這樣去推知。
六、這六種為什麼排成這個次第
無著問：是什麼緣故，這六種波羅蜜多要這樣排次序（施、戒、忍、進、定、慧）？因為前一種波羅蜜多能隨順、生起後一種波羅蜜多（前者為後者鋪路，環環相生），所以這樣排。
七、六波羅蜜多的名義訓解
無著接著問：這幾種波羅蜜多『為什麼叫這個名』（訓釋名言），怎麼看？
先說總名「波羅蜜多」（到彼岸）：在世間人、聲聞、獨覺這些人之中，布施等善根唯獨（菩薩的）最為殊勝，能到達彼岸，所以通通叫「波羅蜜多」。
再逐一說別名——
- 又因為它能破裂慳吝與貧窮，又能引得廣大的財位福德資糧（修施反而招來大福報），所以叫『布施』（施）。
- 又因為它能止息惡戒（壞的戒行）與惡趣（墮落的去處），又能取得善趣與『等持』（安定的定境），所以叫『持戒』（戒）。
- 又因為它能滅盡忿怒與怨讎（仇恨），又能讓自己和他人都安穩安住，所以叫『忍辱』（忍）。
- 又因為它能遠離一切懈怠和惡的、不善的法，又能出生無量善法、讓善法增長，所以叫『精進』。
- 又因為它能消除一切散亂浮動，又能引得內心安住，所以叫『靜慮』（禪定）。
- 又因為它能除遣一切『見趣』（落入種種成見的歧途）和種種邪惡的智慧，又能真實地分門別類、了知諸法，所以叫『智慧』（慧）。
八、怎樣修習這六波羅蜜多：五種修
無著問：該怎麼了知『修習這些波羅蜜多』這件事？該知道這『修』簡略有五種——一、現起加行修（實際起而修行）；二、勝解修（以深信勝解而修）；三、作意修（以種種用心而修）；四、方便善巧修（以善巧方便而修）；五、成所作事修（成辦該作之事而修）。這當中前四種修，前面已經說過了。至於「成所作事修」，是指諸佛如來任運（自然而然、不假造作）地作佛事、永不休息，在那已經圓滿的波羅蜜多上，還更進一步修習這六到彼岸（成佛後仍恆行六度、利生不斷）。
九、作意修：六種意樂所攝的三種作意
又『作意修』，是指修那六種意樂所攝持的「愛重、隨喜、欣樂」三類作意。這六種意樂是——一、廣大意樂；二、長時意樂；三、歡喜意樂；四、荷恩意樂；五、大志意樂；六、純善意樂。
廣大意樂。 假使有菩薩，要經過若干無數大劫才現證無上正等菩提；在這麼長的時間裡，每一剎那，他都肯把自己的一切身命一下子全捨出去，又拿盛滿了像恆河沙那麼多世界的七寶去奉施如來——一直到他安坐於微妙的菩提座（成佛之時），這位菩薩布施的意樂還是不曾滿足（永遠覺得施得不夠）。同樣地，在這麼長的時間裡，每一剎那，假使三千大千世界裡到處燒著熾烈的大火，他在行住坐臥四種威儀中常常缺乏一切活命的用具（受著極大匱乏），可是持戒、忍辱、精進、靜慮、般若之心卻恆常現行不斷——一直到安坐菩提座，這位菩薩所有戒、忍、進、定、慧的意樂還是不曾滿足。這就叫菩薩的「廣大意樂」。
長時意樂。 又這些菩薩，就在這（六度）當中那『永不厭足』的意樂，一直延續到安坐菩提座，常無間斷、永不止息。這就叫菩薩的「長時意樂」。
歡喜意樂。 又這些菩薩，拿那六種波羅蜜多去饒益有情，由於這樣做而從心底生起深深的歡喜——這歡喜之深，連那受到利益的有情自己都比不上（施者比受者還歡喜）。這就叫菩薩的「歡喜意樂」。
荷恩意樂。 又這些菩薩，拿那六種波羅蜜多去饒益有情，卻只見得『那有情對我有大恩德』，而不見『自己對那有情有什麼恩』（反過來感念眾生是成就自己的恩人）。這就叫菩薩的「荷恩意樂」。
大志意樂。 又這些菩薩，把這樣行六到彼岸所積集的善根，從深心裡迴向布施給一切有情，叫他們都得到可愛的殊勝果報（勝果異熟）。這就叫菩薩的「大志意樂」。
純善意樂。 又這些菩薩，又把這樣行六到彼岸所積集的善根，連同一切有情，一起迴向、希求無上正等菩提（不只求人天樂果，而是同證佛果）。這就叫菩薩的「純善意樂」。這樣，菩薩就修成了這六種意樂所攝持的「愛重作意」。
隨喜作意。 又這些菩薩，對其餘菩薩那『修習六種意樂相應的無量善根』，從深心裡隨喜讚歎。這樣，菩薩就修成了這六種意樂所攝持的「隨喜意樂」。
欣樂作意。 又這些菩薩，從深心裡欣樂一切有情那六種意樂所攝持的「六種到彼岸修」，也願自己和這六種到彼岸修恆常不相分離，一直到安坐菩提座。這樣，菩薩就修成了這六種意樂所攝持的「欣樂作意」。
無著還補一句：若有人只是聽聞了菩薩這「六種意樂所攝作意修」，但凡能生起哪怕一念的信心，尚且能發生無量的福德積聚，種種惡業障也會跟著消滅——何況是真正去修的菩薩呢！
十、六波羅蜜多的差別：每一度各有三品
無著問：這些波羅蜜多的差別（種類細分），怎麼看？該知道它們每一種各有三品（三類）——
- 布施三品： 一、法施（施與正法）；二、財施（施與財物）；三、無畏施（施與安隱、令離怖畏）。
- 持戒三品： 一、律儀戒（守持禁戒、防非止惡）；二、攝善法戒（攝持一切善法）；三、饒益有情戒（饒益眾生之戒）。
- 忍辱三品： 一、耐怨害忍（忍耐他人的怨憎傷害）；二、安受苦忍（安然承受種種苦）；三、諦察法忍（諦審觀察諸法而安住）。
- 精進三品： 一、被甲精進（如披鎧上陣，立大誓而前）；二、加行精進（實際加功用行）；三、無怯弱、無退轉、無喜足精進（不怯懦、不退轉、不以小成自滿）。
- 靜慮三品： 一、安住靜慮（安住於定）；二、引發靜慮（由定引發功德神通）；三、成所作事靜慮（以定成辦該作之事）。
- 智慧三品： 一、無分別加行慧（趣向無分別的加行之慧）；二、無分別慧（正證的無分別智）；三、無分別後得慧（無分別智之後所得、起用觀照之慧）。
十一、這六度如何『相攝』一切善法
無著問：這樣（六度）『相攝』（總攝一切善法），怎麼看？因為它能總攝一切善法——這是因為它『是其相』（一切善法的相狀即在其中）、『是隨順』（一切善法都隨順它）、『是等流』（一切善法都是它流出的同類）的緣故。
十二、所對治的雜染，如何被六度所攝判
無著問：這樣，六度『所對治』的（那些該斷的雜染），是怎麼被攝判的，怎麼看？因為（那些雜染）『是此相』（正是六度所對治的相）、『是此因』（是六度所對治的因）、『是此果』（是六度所對治的果）的緣故（從相、因、果三面，把所治的雜染對到六度上）。
十三、修六波羅蜜多所得的勝利
無著問：這六種波羅蜜多所得到的殊勝利益（勝利），怎麼看？就是說：菩薩（因修六度）——在生死流轉之中，被『富貴』所攝（生來富足尊貴），被『大生』所攝（生於尊貴之家、得殊勝身），被「大朋大屬」所攝（有眾多賢善的朋友、眷屬圍繞），被「廣大事業加行成就」所攝（種種廣大事業都加行成就），被「無諸惱害、性薄塵垢」所攝（沒有種種惱害、性情清淨而煩惱輕微），被「善知一切工論明處」所攝（通曉一切工巧技藝、學問明處）。如此勝妙的受生（勝生）、又沒有罪過（無罪），一直到安坐菩提座，常能為一切有情現作一切義利（種種利益）。這就叫『勝利』。
十四、六波羅蜜多彼此「互相決擇」
無著問：這六種波羅蜜多彼此「互相決擇」（互相含攝、互相判明），怎麼看？世尊對這一切六種波羅蜜多，有的地方用『施』的字眼來說，有的地方用『戒』的字眼來說，有的地方用『忍』的字眼來說，有的地方用『勤（精進）』的字眼來說，有的地方用『定』的字眼來說，有的地方用『慧』的字眼來說。這樣說，有什麼用意（意趣）呢？意思是說：在修任何一種波羅蜜多的加行當中，其實都有一切波羅蜜多在彼此相助、共同成就（修一度時六度俱在、互相含攝）——這就是那層用意。
十五、結頌：以一首攝頌總收全分
這裡有一首「嗢拕南頌」（用來總攝、便於記誦的偈）。偈的大意是：把這一分講過的綱目逐一點名——『數』（為何唯立六數）、『相』（六種最勝之相）以及『次第』（排列的順序）、『訓詞』（名義的訓解）、『修』（五種修）、『差別』（每度三品）、『攝』（相攝一切善法）、『所治』（所對治的雜染）、『功德』（所得的勝利）、『互決擇』（彼此互相決擇）——這些都該知道（一頌收盡此分所說）。
The previous chapter covered "entering the character of the knowable" — it spelled out how one truly enters and directly realizes that all dharmas are nothing but consciousness. This chapter goes on to ask: this "entry" — by what cause does it come about, and what fruit does it bear? Asaṅga's answer is the six perfections (pāramitās), the six pāramitās. What follows runs through his words in order.
1. Overview: the six perfections as the cause and fruit of "entry"
Asaṅga says: "entering the character of the knowable" has already been covered; so how are we to understand the cause and fruit of that entering? It comes about through the six perfections: giving, discipline, patience, effort, meditation (dhyāna), and wisdom (prajñā).
This raises two questions: how does one "gain entry into nothing-but-consciousness" by means of these six perfections (so that they become the cause of entry)? And in what sense are these six perfections the fruit produced by that "entry"?
First, the cause. This bodhisattva: he does not cling to wealth and position, so he is not led away by wealth and position; he does not transgress the precepts (śīla), so he is not thrown into disorder by bad conduct; he does not waver when he meets suffering; he does not slacken in his practice. When all these factors that would scatter and unsettle a person fail to arise, his mind can settle on a single object, and so he can investigate dharmas according to principle (discern and decide among the various dharmas as they truly are) — and in this way he enters nothing-but-consciousness.
Now the fruit. Having entered nothing-but-consciousness by relying on the six perfections, the bodhisattva attains the perfections "embraced by the six purified higher resolves" — that is, the six perfections held in place by those six purified and heartfelt aspirations toward the path (the higher resolve). For just this reason, even when this bodhisattva later leaves off the active cultivation that brings the six perfections into play (no longer deliberately taking them up as he did on the causal ground), still — because he has given rise to an extraordinary conviction in the sacred teaching (deep, unshakable faith), and because of the various attentions of cherishing, rejoicing, and gladness — he can practice these six perfections constantly, without break, in a manner joined with skillful means, and very quickly bring them to fullness. This "quickly brought to fullness" is precisely the fruit produced by entering nothing-but-consciousness.
2. Three verses showing the seven aspects of the purified higher resolve
Here there are three verses. Their gist is this: (the bodhisattva) has fulfilled the various pure and wholesome dharmas (the white dharmas), and has gained that keen and swift "endurance" (the power to bear and accept). Toward his own vehicle's profound and vast teaching, the bodhisattva can fully awaken (truly realize) that it is nothing but what discrimination presents, and so he gains non-discriminating wisdom. He longs for (earnestly seeks) that excellent purity of conviction, and so his resolve (aspiration) is purified. Both before this, and within this "stream of Dharma" (the continuous inflow of the true teaching), he gets to behold all the buddhas. He knows that awakening (bodhi) is near — for there is now nothing hard to accomplish; it is within easy reach.
Asaṅga says: by these three verses, the "purified higher resolve" is shown to have, in sum, seven aspects, namely: first, the provisions (the capital for becoming a buddha); second, endurance (the power to bear); third, the object (what it is directed toward); fourth, the attention (how the mind is applied); fifth, its own nature (its very essence); sixth, the auspicious sign (the favorable token); seventh, the benefit (the excellent advantage). Following this same order, the lines of the verses display these seven aspects one by one — that is how they are to be matched up and understood.
3. Why the perfections are set at exactly "six"
Asaṅga asks himself: for what reason are the perfections exactly "six" in number? He gives three reasons — first, to establish the relation of "what counters and what is countered" (to use these six to counter the obstacles that ought to be removed); second, to attain the basis on which the dharmas of all buddhas rest; third, to accord with and ripen all sentient beings.
The first reason: to counter the obstacles to be countered. First, to counter the cause of "not setting out" (not even being able to rouse oneself toward the Great Vehicle), the perfections of giving and discipline are established — for the cause of "not setting out" is clinging to wealth and position, and clinging to home and household. Second, to counter the cause of "having set out, yet turning back again," the perfections of patience and effort are established — for the cause of "turning back" is the various sufferings that arise from the offenses and injuries of sentient beings while one is in the midst of birth-and-death, and the fatigue and slackening that arise from long-continued exertion in wholesome practice. Third, to counter the cause of "having set out, no longer turning back, yet spoiling what one has cultivated," the perfections of meditation and wisdom are established — for the cause of "spoiling" is the various distractions and unsettlings, and false, evil wisdom (mistaken understanding). In this way, by reason of "establishing the countering of the obstacles to be countered," only six are set up.
The second reason: to attain the basis on which the buddhas' dharmas rest. Again, the former four perfections (giving, discipline, patience, effort) are the cause of "non-distraction" (the root of an unscattered mind); the next perfection (meditation) is the accomplishment of "non-distraction" (truly bringing the unscattered mind to completion). Resting upon this "non-distraction," one can fully awaken, as it truly is, to the real meaning of dharmas, and so can attain all the dharmas of the buddhas. In this way, by reason of "the basis on which the buddhas' dharmas rest," only six are set up.
The third reason: to accord with and ripen sentient beings. By the perfection of giving, one can rightly draw in the various sentient beings (gather people to oneself); by the perfection of discipline, one can refrain from harming the various sentient beings; by the perfection of patience, one can bear with them even when one suffers harm; by the perfection of effort, one can help manage and accomplish the tasks they need done. By just such causes and conditions of "drawing in and benefiting," the various sentient beings are made fit to be ripened (able to be brought to maturity). From then on: those whose minds are not yet settled are brought to settle; those whose minds are already settled are brought to liberation; and at the moment of their awakening, they are ripened. In this way, by reason of "according with and ripening all sentient beings," only six are set up — that is how it is to be understood.
4. The character of the six perfections, seen through the "six supremacies"
Asaṅga asks: how is the character of these six (perfections) to be seen? It can be seen through the "six supremacies (the most excellent in six respects)" —
First, by supremacy of basis: because it takes the mind of awakening (bodhicitta) as its basis (everything proceeds from bodhicitta). Second, by supremacy of substance: because it is carried out in full (the six are each actually put into practice). Third, by supremacy of locus: because it takes the benefit and ease of all sentient beings as the locus it rests upon (its whole field of action is the welfare of beings). Fourth, by supremacy of skillful means: because it is taken up and sustained by non-discriminating wisdom (governed and guided by non-discriminating wisdom). Fifth, by supremacy of dedication: because it is dedicated to unsurpassed perfect awakening (all the merit is turned over to becoming a buddha). Sixth, by supremacy of purity: because it is gathered up where both obstacles — the obstacle of the afflictions and the obstacle to the knowable — are without hindrance (it arises from a place where both obstacles are alike purified).
5. The four-part analysis of giving and perfection
Asaṅga sets up a question: "Is everything that is giving also a perfection?" "Is everything that is a perfection also giving?" — Some giving is not a perfection (mere giving, lacking the six supremacies just stated, does not count as the perfection that reaches the far shore). This is to be sorted out as "four cases" (giving that is not perfection, perfection that is not giving, both giving and perfection, neither giving nor perfection — sorted into four situations). And just as four cases are made for "giving," so for the remaining perfections four cases are likewise made for each — that is how it is to be worked out.
6. Why these six are arranged in this order
Asaṅga asks: for what reason are these six perfections arranged in this sequence (giving, discipline, patience, effort, meditation, wisdom)? Because the former perfection accords with and gives rise to the latter perfection (each one paves the way for the next, link generating link), they are arranged this way.
7. The naming and explanation of the six perfections
Asaṅga goes on to ask: how are we to see why these perfections are "called by these names" (the explanation of their terms)?
First, the general name "perfection" (reaching the far shore): among worldly people, śrāvakas, and pratyekabuddhas, it is only the wholesome roots — giving and the rest — (of the bodhisattva) that are the most excellent and able to reach the far shore, and so they are all called "perfection."
Now each particular name, one by one —
- Again, because it can break apart stinginess and poverty, and can draw in vast provisions of wealth, position, and merit (cultivating giving actually brings on great reward and blessing), it is called "giving."
- Again, because it can put to rest bad conduct (corrupt discipline) and the bad destinies (places of downfall), and can lay hold of the good destinies and "concentration" (the settled state of meditative stability), it is called "discipline."
- Again, because it can extinguish anger and enmity (hatred), and can keep both oneself and others firmly at ease, it is called "patience."
- Again, because it can keep far away from all sloth and from evil, unwholesome dharmas, and can give birth to measureless wholesome dharmas and make them grow, it is called "effort."
- Again, because it can dispel all distraction and unsettling, and can draw in inner mental stillness, it is called "meditation."
- Again, because it can do away with all "tendencies to views" (the byways of falling into various fixed opinions) and the various false, evil kinds of wisdom, and can truly sort out and know dharmas, it is called "wisdom."
8. How to cultivate the six perfections: the five kinds of cultivation
Asaṅga asks: how is the cultivation of these perfections to be understood? This "cultivation," in brief, has five kinds — first, cultivation as active application (actually setting out and practicing); second, cultivation by conviction (practicing with deep faith and conviction); third, cultivation by attention (practicing with various applications of mind); fourth, cultivation by skillful means (practicing with skillful method); fifth, cultivation by accomplishing the task to be done (practicing so as to bring to completion the work that ought to be done). Of these, the first four kinds of cultivation have already been spoken of above. As for "cultivation by accomplishing the task to be done," it means that the buddhas, the tathāgatas, effortlessly (spontaneously, without contrivance) carry on the work of a buddha and never rest, and upon the perfections they have already fulfilled, they go on still further to cultivate these six that reach the far shore (even after buddhahood, they constantly practice the six perfections, benefiting beings without cease).
9. Cultivation by attention: the three attentions embraced by the six resolves
Again, "cultivation by attention" means cultivating the three kinds of attention — "cherishing, rejoicing, and gladness" — held in place by the six resolves. These six resolves are: first, the vast resolve; second, the long-lasting resolve; third, the joyful resolve; fourth, the resolve of grateful obligation; fifth, the high-aspiring resolve; sixth, the wholly good resolve.
The vast resolve. Suppose there is a bodhisattva who must pass through some number of countless great eons before he directly realizes unsurpassed perfect awakening; throughout all that long time, in every single instant, he is willing to give away his whole body and life all at once, and to offer the buddhas (the tathāgatas) the seven treasures filling world-systems as numerous as the sands of the Ganges — right up until he sits at the wondrous seat of awakening (the time of buddhahood), this bodhisattva's resolve to give is still never satisfied (he always feels he has not given enough). Likewise, throughout all that long time, in every single instant, suppose the great trichiliocosm were filled everywhere with raging fire, and that through the four postures (walking, standing, sitting, lying) he constantly lacked every means of livelihood (enduring extreme want) — yet his mind of discipline, patience, effort, meditation, and wisdom keeps being carried on without break, right up until he sits at the seat of awakening, and this bodhisattva's every resolve of discipline, patience, effort, meditation, and wisdom is still never satisfied. This is what is called the bodhisattva's "vast resolve."
The long-lasting resolve. Again, these bodhisattvas, right within this (the six perfections), keep up that resolve "never satiated" all the way until they sit at the seat of awakening, constant and unbroken, never coming to a stop. This is what is called the bodhisattva's "long-lasting resolve."
The joyful resolve. Again, these bodhisattvas use the six perfections to benefit sentient beings, and through doing so a deep joy springs up from the bottom of their hearts — a joy so deep that even the sentient beings who receive the benefit cannot match it (the giver rejoices more than the one who receives). This is what is called the bodhisattva's "joyful resolve."
The resolve of grateful obligation. Again, these bodhisattvas use the six perfections to benefit sentient beings, yet they see only that "those sentient beings have done me a great kindness," and do not see that "I myself have done those sentient beings any kindness" (turning it around, they feel grateful to beings as the very ones who bring about their own accomplishment). This is what is called the bodhisattva's "resolve of grateful obligation."
The high-aspiring resolve. Again, these bodhisattvas take the wholesome roots gathered by thus practicing the six that reach the far shore, and from the depths of their hearts dedicate and give them away to all sentient beings, so that those beings may obtain a lovely and excellent fruit and ripening (an excellent maturation of reward). This is what is called the bodhisattva's "high-aspiring resolve."
The wholly good resolve. Again, these bodhisattvas take the wholesome roots gathered by thus practicing the six that reach the far shore, and together with all sentient beings dedicate them and seek unsurpassed perfect awakening (seeking not merely the pleasant fruits of gods and humans, but the buddha-fruit realized in common). This is what is called the bodhisattva's "wholly good resolve." In this way, the bodhisattva cultivates the "cherishing attention" embraced by these six resolves.
The rejoicing attention. Again, these bodhisattvas, toward the measureless wholesome roots of other bodhisattvas who "cultivate in accord with the six resolves," rejoice and praise from the depths of their hearts. In this way, the bodhisattva cultivates the "rejoicing resolve" embraced by these six resolves.
The gladness attention. Again, these bodhisattvas, from the depths of their hearts, are glad over all sentient beings' "cultivation of the six that reach the far shore" embraced by the six resolves, and they vow too that their own bodies may never be parted from this cultivation of the six that reach the far shore, all the way until they sit at the seat of awakening. In this way, the bodhisattva cultivates the "gladness attention" embraced by these six resolves.
Asaṅga adds a further word: if someone has merely heard of the bodhisattva's "cultivation by attention embraced by the six resolves," and can give rise to even a single thought of faith, this still gives birth to a measureless accumulation of merit, and the various obstacles of bad karma are likewise made to vanish — how much more so for the bodhisattva who actually practices it!
10. The varieties of the six perfections: three grades within each
Asaṅga asks: how are we to see the varieties of these perfections (their finer subdivisions)? It should be known that each one of them has three grades (three kinds) —
- The three grades of giving: first, the gift of Dharma (giving the true teaching); second, the gift of material things (giving goods); third, the gift of fearlessness (giving safety, freeing from fear).
- The three grades of discipline: first, the discipline of restraint (keeping the prohibitions, guarding against and stopping wrong); second, the discipline of gathering wholesome dharmas (taking hold of all that is wholesome); third, the discipline of benefiting sentient beings (the discipline that does beings good).
- The three grades of patience: first, the patience that endures harm from those who hate (bearing the resentment and injury of others); second, the patience that calmly accepts suffering (calmly bearing the various sufferings); third, the patience of carefully examining dharmas (closely examining dharmas and abiding firm in them).
- The three grades of effort: first, armor-like effort (like donning armor and going into battle, taking up a great vow and advancing); second, effort in active application (actually putting forth exertion in practice); third, effort that is without timidity, without backsliding, and without contentment with little (not faint-hearted, not turning back, not satisfied by small attainment).
- The three grades of meditation: first, meditation that abides at rest (resting firm in concentration); second, meditation that draws forth (using concentration to bring forth qualities and spiritual powers); third, meditation that accomplishes the task to be done (using concentration to complete the work that ought to be done).
- The three grades of wisdom: first, the wisdom of non-discriminating active application (the wisdom of application that heads toward non-discrimination); second, non-discriminating wisdom (the non-discriminating wisdom of direct realization); third, the wisdom obtained after non-discrimination (the wisdom that, following non-discriminating wisdom, arises in use to observe and illumine).
11. How these six "gather in" all wholesome dharmas
Asaṅga asks: how is this "mutual gathering" (the gathering-in of all wholesome dharmas by the six perfections) to be seen? Because they can gather in all wholesome dharmas — and this is because they "are its character" (the character of all wholesome dharmas is right there in them), "are what it accords with" (all wholesome dharmas accord with them), and "are its outflow" (all wholesome dharmas are of the same kind, flowing out from them).
12. How the defilements to be countered are sorted under the six
Asaṅga asks: in this way, how is what the six "counter" (the defilements that ought to be removed) to be sorted out and seen? Because (those defilements) "are the character of this" (they are precisely the character of what the six counter), "are the cause of this" (they are the cause of what the six counter), and "are the fruit of this" (they are the fruit of what the six counter) — (from the three sides of character, cause, and fruit, the defilements to be countered are matched up against the six).
13. The excellent benefits gained from cultivating the six perfections
Asaṅga asks: how are we to see the excellent benefits (the advantages) gained from these six perfections? It means this: the bodhisattva (through cultivating the six) — while turning through birth-and-death, is embraced by "wealth and rank" (born into abundance and high standing); is embraced by "great birth" (born into a noble house, gaining an excellent body); is embraced by "great friends and great kin" (surrounded by many virtuous friends and a fine retinue); is embraced by "the accomplishment of vast undertakings through active application" (his various vast undertakings are all carried through by his application); is embraced by "freedom from all troubles and harms, and a nature thin in defilement" (free from various troubles and harms, pure in temperament with afflictions slight); is embraced by "skill in all crafts, treatises, and fields of learning" (well-versed in all the arts and skills, the treatises and the fields of knowledge). Such an excellent rebirth (excellent birth), and one free of fault (faultless), all the way until he sits at the seat of awakening, is constantly able to bring about every kind of benefit and welfare for all sentient beings. This is what is called the "benefit."
14. The six perfections "settling one another out"
Asaṅga asks: how are we to see these six perfections "settling one another out" (mutually containing and mutually clarifying one another)? Of all these six perfections, the World-Honored One speaks in some places in terms of "giving," in some places in terms of "discipline," in some places in terms of "patience," in some places in terms of "diligence (effort)," in some places in terms of "concentration," and in some places in terms of "wisdom." What is the intent of speaking in this way? It means this: within the active application of cultivating any one perfection, all the perfections are in fact present, helping one another and accomplishing things together (when one perfection is cultivated, all six are present, mutually containing one another) — this is that intent.
15. Closing verse: a summarizing verse to gather up the whole chapter
Here there is one "summarizing verse" (uddāna) (a verse for gathering up and easy memorizing). The gist of the verse is to name, one by one, the topics covered in this chapter — "number" (why only six are set up), "character" (the character of the six supremacies) and "order" (the sequence of arrangement), "the explanation of terms" (the unpacking of the names), "cultivation" (the five kinds of cultivation), "varieties" (the three grades within each perfection), "gathering" (the gathering-in of all wholesome dharmas), "what is countered" (the defilements to be countered), "qualities" (the benefits gained), "settling one another out" (their mutual settling-out) — all of these are to be known (one verse gathers up everything this chapter has said).
經論宗依
全論開篇已把六波羅蜜多立為悟入的因果，本分再由根本論自身逐門展開其數、相、次第、修習與互攝。世親、無性二釋隨文辨明六度之所以為六及其意樂；此處沒有另造一套經說，而以根本論與古釋為地。
上一分「入所知相」，講的是怎麼從聞思的『理解』一路走到禪觀裡的『親證』——四尋思、四如實智、蛇繩之喻，一直到見道那一刻心契唯識。可是悟入了，事情並沒有完。一個更實際的問題立刻冒出來：
這份悟入，當初是靠什麼養成的？悟入之後，又會結出什麼果？
無著在這一分給的答案，是大乘修行人最熟的一張名目——六波羅蜜多，也就是六度：布施、持戒、安忍、精進、靜慮、般若。「波羅蜜多」這四個字是音譯，意思是『到彼岸』。但無著講六度，講法跟一般勸善不同：他要同時說兩面——六度既是把人渡進唯識的『因』，又是悟入唯識之後自然流出的『果』。所以這一分叫「彼入因果」：那個悟入（彼入）的因，與那個悟入的果。下面順著無著的話，一段一段講下來。
一、六度：是入唯識的因，也是入唯識的果
先說它怎麼是『因』。無著的著眼點很具體：悟入唯識最大的攔路虎，是『散動』——心被外境拉走、定不下來。而六度恰好是一帖一帖對治散動的藥。不貪著財位，是布施在用力；不違犯戒律，是持戒在用力；於苦不動搖，是安忍在用力；於修行不懈怠，是精進在用力。當這些把心拉散的因都不再現行，心自然能「專注一境」；唯有到這一步，才談得上如理地簡擇諸法、契入唯識。所以六度是入唯識的因——它替你把散動掃乾淨，騰出一片定境來。
那它又怎麼是『果』？無著說，菩薩一旦依著六度悟入了唯識，他的六度就『升級』了：轉成「清淨增上意樂所攝」的六度。「增上意樂」是指那份格外深切、向道的願心；『清淨』是說這願心已經淨化，不再夾雜勉強造作。從前行六度，是咬著牙做；如今行六度，是由那份清淨的願心自然帶出來。這就是悟入所結的果。
更妙的在後頭：到了這一步，這菩薩哪怕一時並沒有『實地在行六度』，他單憑對聖教的勝解，再加上愛重、隨喜、欣樂這三種作意（後文『五修』會細講），也能恒常不間斷地修六度，而且很快圓滿。一句話：六度從『咬牙做』，變成了『自然流』——這正是入了唯識才有的果。
二、清淨增上意樂的七個面向
那「清淨增上意樂」這顆心，具體長什麼樣？無著沒有乾講，他用三首偈，把它的七個面向收攏起來，要你照著偈句一一對認。這七相，等於是給「清淨意樂」這顆心做的一份體檢報告——
第一是資糧：一切善法（白法）已經圓滿，本錢備足了。第二是堪忍：已經得到那種銳利而迅捷的『忍』，於法堪能安受。第三是所緣：他心所緣的，是大乘那甚深又廣大的教法，不是淺近的法。第四是作意：他正覺到『一切境界唯是分別所現』，這正是唯識的著眼。第五是自體：他得了無分別智——離開主客分別、直契實相的那份根本智，這是意樂清淨的本體。第六是瑞相：從前一路到此的法流之中，他都能得見諸佛，這是清淨的徵兆。第七是勝利：他了知無上菩提已經臨近，因為菩提於他不再是難得之事。資糧、堪忍、所緣、作意、自體、瑞相、勝利——七相備足，這顆「清淨意樂」的心就立住了。
三、為什麼偏偏是六個，不多不少
講到這裡，敏銳的人會追問一句：波羅蜜多為什麼正好六個？不能是五個、七個嗎？這一問問得好，無著也正面接住，他給了三重理由——而這三重理由，恰好從三個不同角度，把『六』這個數說死了。
第一重，是為了對治三種障。無著看成佛這條長路，看出路上橫著三道坎。第一道坎，是根本不肯上路——他把這叫『不發趣』：有人壓根不發心向道，為什麼？因為貪著財位、又貪著家室妻兒，被這兩樣黏住了腳。對治它的，正是布施（教你捨財位）與持戒（教你離染著），所以前兩度先立。第二道坎，是上了路又退回來——叫『退還』：有人發了心，半途卻退了，為什麼？一是受不了眾生冒犯所生的種種苦，二是熬不住長時間修善所生的疲怠。對治它的，是安忍（教你受得住眾生的苦）與精進（教你耐得住長修的累），所以中間兩度接著立。第三道坎，是不退、卻會走壞——叫『失壞』：有人既不退轉，修行卻會敗壞，為什麼？一是心散亂，二是起了邪惡的見解。對治它的，是靜慮（定，收攝散心）與般若（慧，破除邪見），所以最後兩度殿後。三道坎，六味藥，一一相對——這是『六』的第一個理由。
第二重，是為了給「證得佛法」立一個依靠。無著說：前四度（施、戒、忍、進）合起來，是『不散動的因』——它們替你把心理乾淨；第五度（靜慮、定）是『不散動的成就』——心真正定下來了。有了這份『不散動』作底盤，才能如實地正覺諸法的真實義，進而證得一切佛法。換句話說，六度的前五，是為第六度（般若證真）鋪路；要證佛法，就得有這一整套依靠，所以是六。
第三重，是為了隨順成熟眾生。這一重把眼光從自修轉向利他。無著順著講下來：靠布施，能正當地攝受眾生（先把人引過來）；靠持戒，能不去毀害眾生（讓人安心親近）；靠安忍，縱遭眾生毀害也忍受得住（不被人逼退）；靠精進，能幫眾生經營辦成他該辦的事。就憑這一串『攝受、利益』的因緣，先把眾生養到『堪受教化』的地步。從這以後，再分兩步收尾：對心還沒定的，用靜慮（定）讓他得定；對心已定的，用般若（慧）讓他得解脫——眾生就在這開悟的時節成熟了。為了走完這一整條「成熟眾生」的鏈條，從攝受到解脫，環環相扣，正好也是六個。三重理由講完，『六』這個數，就再無可移易了。
四、六最勝：什麼讓尋常善行升格為『到彼岸』
接著無著拈出一個容易被忽略、卻極要緊的問題：同樣是布施，凡夫也布施、外道也布施，憑什麼菩薩的布施才配叫「波羅蜜多（到彼岸）」？差別不在『做了沒有』，而在背後具不具足六種最勝。
第一是所依最勝：菩薩的善行，是以菩提心為根而發的；凡夫的善行沒這個根。第二是事最勝：菩薩是六度齊備地一同現行，不是只挑一樣做。第三是處最勝：他善行的著落處，是「利益安樂一切眾生」，不是為了自己。第四是方便善巧最勝：他的善行被無分別智所攝持——做了卻不著相，這是最關鍵的一著。第五是迴向最勝：所修的一切，統統迴向給無上正等菩提，不留作私有。第六是清淨最勝：他的善行是離開了煩惱障、所知障這兩重障礙而生起的，乾淨無染。具足了這六樣最勝，平常的善行才真正升格成『到彼岸』。
也正因為『最勝』是關鍵而非『做了』是關鍵，所以『是布施』未必就「是波羅蜜多」——兩者並不等同。無著於是說：可以拿這兩個概念作『四句』來料簡。他只明點出第一句——『有布施而非波羅蜜多』（凡夫雖行施，未具六最勝，故非度）；其餘三句（是度而非施、亦施亦度、非施非度），循此一例自可推出。其餘五度，照樣可以這麼作四句來分判。要點只有一個：唯有具足六最勝的，才算數。
五、為什麼這樣排，名字又是怎麼來的
先說次第。六度為什麼偏偏排成『施 → 戒 → 忍 → 進 → 定 → 慧』這個順序？無著的回答很樸素：因為前一度能順勢帶出後一度。能捨（布施），才容易守得住戒；守得住戒，才談得上安忍；能安忍，才提得起精進；精進不懈，心才定得下（靜慮）；心定了，慧才生得起。一個牽一個，輾轉相生，所以這樣排，不是隨手列的。
再說名字的由來（這在論裡叫『訓詞』，就是逐一解釋每個名相怎麼得名）。為什麼施、戒等六樣，通通可以叫「波羅蜜多」？因為施等善根，在世間法、乃至聲聞獨覺二乘之中都最為殊勝，且能到彼岸——『到彼岸』正是「波羅蜜多」的本義，所以六者通稱波羅蜜多。至於各別的名字，每一個都是一味對治，無著一一點明：布施之所以叫『施』，因為它能『破裂』慳吝貧窮，又能引來廣大的財位福德——一破一引；持戒之所以叫『戒』，因為它能『息滅』惡戒與惡趣，又能取得善趣與等持（定）；安忍之所以叫『忍』，因為它能『滅盡』忿怒怨讎，又能令自他安住於安隱；精進之所以叫『精進』，因為它能『遠離』一切懈怠惡法，又能出生增長無量善法；靜慮之所以叫『靜慮』，因為它能『消除』散動，又能引得內心安住；般若之所以叫『慧』，因為它能『除遣』一切邪見惡慧，又能真實地品別了知諸法。每個名字底下，都是一『破』一『立』、一味對治——名相不是標籤，是功用的縮寫。
六、六度怎麼修：五種修
那六度具體怎麼修？無著說，修法略有五種。前三種好懂：第一是「現起加行修」，就是實實在在去做、把六度現起來行；第二是『勝解修』，對聖教所說的六度生起堅定不移的勝解；第三是『作意修』，用愛重、隨喜、欣樂這三種心去修（這一種最見功夫，下一段專講）。第四是「方便善巧修」，以無分別智攝持著去修，做而不著。這四種，本論前文（及他處）已經說過。
特別的是第五種，「成所作事修」。它說的不是凡位的修，而是佛果位上的修：諸佛任運不停地作種種佛事、無有休息，在那早已圓滿到頂的六度之上，竟然還繼續任運地行六度。這一句最堪玩味——原來修行並不是修到成佛就停手了；成了佛，六度仍任運無盡地流出。修行沒有終點，只有從『有功用』轉成了『任運』。
七、六種意樂——修行那顆心的內裡
五修之中，『作意修』最見深淺，因為它修的不是外在的行為，而是那顆修行的心——也就是「六種意樂」（六種心態、心願）。無著一一道來，一個比一個更深——
第一是「廣大意樂」：這份心有多大？無著教你設想：菩薩在無量無數的大劫裡，每一剎那都頓捨自己的一切身命，拿恒河沙數那麼多世界裝滿的七寶去供養如來，一直供到坐上菩提座成佛——可他的布施心，還嫌不夠。再設想：每一剎那身處滿世界的熾火、四威儀中樣樣資生之具都匱乏，他卻仍念念現行戒、忍、精進、靜慮、般若，一直到成佛——可他持戒安忍等的心，還嫌不夠。這份大到沒有邊際、永不知足的心，就是「廣大意樂」。
第二是「長時意樂」：上面那份『還嫌不夠』的無厭之心，並非一時興起，而是一路撐到坐上菩提座、常無間斷——能撐這麼長、不歇一刻，就是「長時意樂」。
第三是「歡喜意樂」：菩薩用六度去饒益眾生，做了之後深生歡喜，而且——這是關鍵——他自己的歡喜，竟比那受益的眾生還要多。施者比受者更歡喜，這是「歡喜意樂」。
第四是「荷恩意樂」，這一種最動人。菩薩饒益了眾生，照常理該覺得『我對眾生有恩』；可菩薩偏不這麼想，他只覺得『是眾生給了我修行成就的機會、眾生對我有大恩』，全不見自身於眾生有什麼恩。把『施恩者』的姿態整個翻轉過來——這就是「荷恩意樂」。
第五是「大志意樂」：菩薩把六度所積的一切善根，深心迴向、施給一切眾生，但願他們都得可愛的勝妙果報。這份替眾生著想的迴向，是「大志意樂」。
第六是「純善意樂」：再進一步，菩薩把這些善根，連同一切眾生，一同迴向無上正等菩提——不只願眾生得好報，更願與眾生共證菩提。這最究竟的迴向，是「純善意樂」。
以上六意樂所攝的，是「愛重作意」。但作意修還有兩面：見到別的菩薩在修這六意樂、相應地修無量善根，自己便深心隨喜——這是「隨喜意樂」；深願一切眾生都來修這六意樂所攝的六度、也願自己永遠不離此修，直到成佛——這是「欣樂作意」。愛重、隨喜、欣樂，三作意齊備，『作意修』才算圓。無著講完，末了還加一句鼓勵：單是聽到這六意樂的修法、能起一念信心，就已經能生無量福、消無量業障了——何況真去修的菩薩！這一句，是無著鋪了一長段道理之後，回頭給讀者的一點暖意。
八、每一度，再分三品
把『修法』講透之後，無著又把六度各自的內容剖開——每一度都還可細分為三品，這一剖，六度的內部結構就一覽無餘。
布施有三品：法施（施與佛法）、財施（施與財物）、無畏施（施與安全）。持戒有三品：攝律儀戒（守住該守的戒）、攝善法戒（積聚一切善）、饒益有情戒（利益眾生）。安忍有三品：耐怨害忍（忍人加於己的傷害）、安受苦忍（忍境遇所生的苦）、諦察法忍（安忍於甚深之法、安住於諦理）。精進有三品：被甲精進（發大誓願如同披上鎧甲）、加行精進（實地去做）、無怯弱無退轉無喜足精進（不怯懦、不退轉、不自滿）。靜慮有三品：安住靜慮（安住於定）、引發靜慮（引發功德與神通）、成所作事靜慮（成辦利生之事）。般若有三品：無分別加行慧（見道之前的加行智）、無分別慧（親證真如的根本智）、無分別後得慧（出定後起用的後得智）。六度各三品，十八品一一分明。
九、相攝、所治、勝利
接著無著從三個角度，給六度作一個總的衡量。
先說『相攝』：六度能不能攝盡一切善法？能。因為一切善法，要嘛是六度的相、要嘛隨順六度、要嘛從六度同類流出（等流）——既是它的相、隨順它、又從它流出，自然都被它攝盡。所以六度一立，一切善法盡在其中。
再說『所治』：反過來看，一切雜染又是六度的什麼？是六度『所對治』的對象。雜染是六度所治之相、所治之因、所治之果——凡屬染污的，都在六度的對治範圍之內。一面攝盡善法，一面對治盡雜染，六度於是統攝了染淨兩邊。
最後說『勝利』（也就是修六度的好處）：菩薩修六度，即便還在生死中流轉，也能感得種種殊勝的果報——富貴自在、生於高貴之家、有廣大的眷屬朋從、能成就廣大的事業加行、少有惱害而性情清淨少塵垢、又善知一切工巧明處種種學問；乃至於殊勝受生、無有罪過，一直到坐上菩提座，常能為一切眾生作一切利益之事。這一長串，就是六度帶來的『勝利』。
十、一度之中即攝諸度，與結頌
最後，無著用一個漂亮的收尾把全分扣合起來。他注意到一件事：佛在說法時，有時只講『布施』，有時只講『持戒』，有時只講『安忍』……為什麼這樣只拈一度？這背後有什麼意趣？無著揭出謎底：因為在實際修任何一度的加行之中，其餘五度都在裡頭互相助成——修布施時，戒忍進定慧都在暗中幫襯；修持戒時亦然。一度之中，具攝諸度。正因如此，佛拿任何一度的名字，都足以統說全部六度。這叫「互相決擇」。
講盡之後，無著依慣例用一首『嗢拕南』收束全分。『嗢拕南』是把一分的綱目編成順口的攝頌，好讓讀者把骨架記牢——攝論每一分多半都這樣作結。這首攝頌是：「數、相及次第、訓詞、修、差別、攝、所治、功德、互決擇應知。」這短短一句裡的十個字，正是本分依次講過的十道門：六度的數（為何是六）、相（六最勝）、次第、訓詞、五修、差別（三品）、相攝、所治、功德（勝利）、互決擇——一字一門，無一遺漏。
回頭看這一分，無著把「六波羅蜜多」講成了一座橋的兩頭：它既是渡人入唯識的因，又是入唯識之後自然流出的果。為什麼是六（三障三因）、憑什麼叫到彼岸（六最勝）、名字怎麼來（訓詞）、怎麼修（五修）、修行的心是什麼（六意樂）、各分哪三品、彼此又如何互攝——一分之中，全講盡了。其中最堪反覆玩味的，仍是那「荷恩意樂」：真正的菩薩不覺得自己在施恩，反倒感恩眾生給了他修行成就的機會——這一念翻轉，已是大乘心量的縮影。
那麼，這樣一份由清淨意樂所攝的六度之修，落到實處、放進菩薩漫長的道途裡，又會隨著位次的高下，呈現出怎樣一階一階的差別？這正是下一分「彼修差別」要接著細講的——六度之修，在菩薩十地的各個階位上，各有怎樣的深淺差等。
承衍
下一分把六度在十地中增勝開為十度，分七至分九又把戒、定、慧三度別立為三增上學；《瑜伽師地論·菩薩地》則廣說六度各門。由此可見本分是後續修行差別與三學的共同樞紐。
Scriptural and Commentarial Ground
The opening outline already names the six perfections as the cause and fruit of entry; this division’s own root text unfolds their number, character, sequence, cultivation, and mutual inclusion. The two ancient commentaries follow that structure and explain why there are six and how their resolves operate; no separate scriptural source is invented.
The previous section, "Entry into the Character of the Knowable," described how one moves from the understanding gained through hearing and reflecting all the way to direct realization within meditative contemplation — the four investigations, the four kinds of accurate knowing, the simile of the snake and the rope, right up to the moment of the path of seeing, when the mind accords with cognition-only. But entry is not the end of the matter. A more practical question arises at once:
This entry — by what cause was it originally nourished? And after entry, what fruit does it bear?
Asanga's answer in this section is the one set of headings every Mahayana practitioner knows best — the six perfections (paramitas), the six: giving, discipline, patience, effort, meditation, and wisdom. The word "paramita" is a transliteration; it means "reaching the far shore." But Asanga's treatment of the six is unlike ordinary moral exhortation: he means to state both sides at once — the six are at once the cause that ferries a person into cognition-only, and the fruit that naturally flows out once one has entered cognition-only. Hence the section is named "the cause and fruit of that entering": the cause of that entering, and the fruit of that entering. What follows tracks Asanga's words, section by section.
1. The Six Perfections: cause of entry into cognition-only, and also its fruit
First, how they are the cause. Asanga's focus is very concrete: the greatest obstacle to entering cognition-only is scattered movement — the mind being dragged off by external objects, unable to settle. And the six perfections are, one by one, the medicines that counter scattered movement. Not clinging to wealth and position is giving at work; not transgressing the precepts is discipline at work; being unshaken in the face of suffering is patience at work; being undiscouraged in cultivation is effort at work. When these causes that scatter the mind no longer arise, the mind naturally "fixes on a single object"; only at that point can one rightly discern the dharmas and accord with cognition-only. So the six perfections are the cause of entering cognition-only — they sweep scattered movement clean for you and clear a space of stillness.
Then how are they the fruit? Asanga says that once a bodhisattva has, in reliance on the six perfections, entered cognition-only, his six perfections are "upgraded": they become the six perfections subsumed under purified higher resolve. "Higher resolve" refers to that especially deep aspiration turned toward the path; "purified" says that this aspiration has been cleansed, no longer mixed with forced contrivance. Where before he practiced the six perfections gritting his teeth, now he practices them carried naturally out of that purified aspiration. This is the fruit that entering bears.
More remarkable still comes after: at this point, even when this bodhisattva is not actually practicing the six perfections on the ground at a given moment, by his firm conviction in the holy teaching, together with the three attentions of cherishing, rejoicing, and delighting (treated in detail under "the five modes" below), he can also cultivate the six perfections constantly and without interruption, and complete them swiftly. In a word: the six perfections turn from "gritting the teeth" into "flowing naturally" — and this is precisely the fruit that comes only after entering cognition-only.
2. The Seven Aspects of Purified Higher Resolve
So what, concretely, does this mind of "purified higher resolve" look like? Asanga does not state it flatly; he uses three verses to gather up its seven aspects, asking you to identify each against the verse lines one by one. These seven aspects amount to a checkup report on this mind of "purified resolve" —
First is provisions: all wholesome dharmas (the white dharmas) are already complete; the capital is in hand. Second is endurance: he has gained that sharp and swift "patience," able to bear with the dharma. Third is object: what his mind takes as object is the Mahayana's profound and vast teaching, not a shallow, near-at-hand dharma. Fourth is attention: he rightly awakens to "all realms being only what discrimination manifests" — and this is precisely the focus of cognition-only. Fifth is essence: he has gained non-discriminating cognition — that root cognition which leaves behind the subject-object division and directly accords with reality, and which is the very substance of purified resolve. Sixth is auspicious sign: throughout the stream of dharma that has carried him all the way to here, he is able to behold the buddhas, which is a token of purity. Seventh is benefit: he knows that unsurpassed awakening is now near, because awakening is for him no longer hard to attain. Provisions, endurance, object, attention, essence, auspicious sign, benefit — when the seven aspects are complete, this mind of "purified resolve" stands firm.
3. Why Exactly Six — no more, no fewer
At this point, the sharp-minded will press a question: why are the perfections exactly six? Could they not be five, or seven? It is a good question, and Asanga meets it head-on, giving three reasons — and these three reasons, from three different angles, settle the number "six" beyond moving.
The first: to counter three kinds of obstruction. Asanga looks at the long road to buddhahood and sees three barriers lying across it. The first barrier is simply refusing to set out — he calls this "not setting forth": some never raise the aspiration toward the path at all. Why? Because they cling to wealth and position, and cling to home, wife, and children — stuck fast by these two. What counters it is precisely giving (which teaches you to relinquish wealth and position) and discipline (which teaches you to leave defiled attachment), so the first two perfections are established first. The second barrier is setting out and then turning back — called "regressing": some raise the aspiration but turn back midway. Why? First, they cannot bear the various sufferings born of sentient beings' offenses against them; second, they cannot hold up under the weariness born of long cultivation of the wholesome. What counters it is patience (which teaches you to bear up under beings' affliction) and effort (which teaches you to endure the fatigue of long cultivation), so the middle two perfections are established next. The third barrier is not turning back, yet going wrong — called "spoiling": some neither regress, yet their cultivation can spoil. Why? First, the mind is scattered; second, evil views arise. What counters it is meditation (concentration, which gathers in the scattered mind) and wisdom (which breaks evil views), so the last two perfections bring up the rear. Three barriers, six medicines, each set against its own — this is the first reason for "six."
The second: to establish a support for "realizing the dharmas of the buddhas." Asanga says: the first four perfections (giving, discipline, patience, effort) together are "the cause of non-scattering" — they cleanse you mentally; the fifth perfection (meditation, concentration) is "the accomplishment of non-scattering" — the mind has truly settled. With this "non-scattering" as the foundation, one can then accurately and truly awaken to the real meaning of the dharmas, and so go on to realize all the dharmas of the buddhas. In other words, the first five of the six perfections pave the way for the sixth (wisdom realizing the real); to realize the dharmas of the buddhas, one must have this whole set as support, and so it is six.
The third: to accord with the maturing of sentient beings. This reason turns the gaze from self-cultivation toward benefiting others. Asanga continues: by giving, one rightly draws sentient beings in (first bringing people over); by discipline, one does not harm sentient beings (letting people draw near with ease); by patience, one bears it even when sentient beings inflict harm (not being driven off by people); by effort, one helps sentient beings to manage and accomplish what they ought to do. By just this chain of "drawing-in and benefiting" causes, one first nurtures beings to the point of "being fit to receive transformation." From here, two steps bring it to a close: for those whose minds are not yet settled, meditation (concentration) brings them to settle; for those whose minds are already settled, wisdom brings them to liberation — and beings mature at this season of awakening. To walk this whole chain of "maturing sentient beings" to its end, from drawing-in to liberation, link interlocked with link, it is again exactly six. With the three reasons stated, the number "six" can no longer be shifted.
4. The Six Excellences: what raises ordinary good conduct into "reaching the far shore"
Asanga next picks out a question easily overlooked yet crucial: giving is giving — ordinary people give, non-Buddhists give — so on what grounds does only the bodhisattva's giving deserve to be called "paramita (reaching the far shore)"? The difference lies not in "whether it was done," but in whether it possesses, behind it, the six excellences.
First is excellence of support: the bodhisattva's good conduct is raised on the root of the awakening-mind (bodhicitta); ordinary people's good conduct lacks this root. Second is excellence of practice: the bodhisattva brings the six perfections forth together, complete, not picking out just one to do. Third is excellence of locus: the place where his good conduct comes to rest is "benefiting and bringing ease to all sentient beings," not for himself. Fourth is excellence of skillful means: his good conduct is held in by non-discriminating cognition — done, yet without clinging to the mark, and this is the most crucial point. Fifth is excellence of dedication: all that he cultivates is dedicated, in its entirety, to unsurpassed perfect awakening, kept back as nothing private. Sixth is excellence of purity: his good conduct arises freed from both the affliction-obstruction and the obstruction to the knowable, clean and undefiled. With these six excellences complete, ordinary good conduct is truly raised into "reaching the far shore."
And precisely because "the excellence" is the crux, not "the doing," "being giving" need not mean "being a perfection" — the two are not identical. Asanga therefore says: one may take these two concepts and sift them as a four-case set. He explicitly points out only the first case — "there is giving that is not a perfection" (the ordinary person, though he practices giving, lacks the six excellences, and so it is not a perfection); the remaining three cases (a perfection that is not giving; both giving and a perfection; neither giving nor a perfection) can be derived following this one example. The other five perfections can likewise be sifted into four cases this way. The point is single: only what possesses the six excellences counts.
5. Why They Are Ordered This Way, and Where the Names Come From
First the sequence. Why are the six perfections ordered exactly as "giving → discipline → patience → effort → meditation → wisdom"? Asanga's answer is plain: because the earlier perfection naturally draws forth the later. Being able to relinquish (giving) makes it easier to hold the precepts; holding the precepts makes patience possible; being able to be patient makes it possible to take up effort; unflagging effort lets the mind settle (meditation); with the mind settled, wisdom can arise. One pulls the next, generating one another in turn — so this ordering is not a casual list.
Then the origin of the names (in the treatise this is called "etymological explanation," explaining one by one how each term gets its name). Why can the six — giving, discipline, and the rest — all be called "paramita"? Because the wholesome roots of giving and the rest are the most excellent among worldly dharmas, and even among the two vehicles of the disciples and the solitary-awakened, and they reach the far shore — and "reaching the far shore" is just the basic sense of "paramita," so all six bear the common name. As for the individual names, each one is a single specific remedy, and Asanga points each out: giving is called "giving" because it can "rend" stinginess and poverty, and can draw in vast wealth, position, and merit — one rending, one drawing; discipline is called "discipline" because it can "extinguish" bad conduct and bad destinies, and can win good destinies and meditative poise (concentration); patience is called "patience" because it can "exhaust" anger and enmity, and can let self and others abide in security; effort is called "effort" because it can "leave behind" all sloth and evil unwholesome dharmas, and can give rise to and increase measureless wholesome dharmas; meditation is called "meditation" because it can "dissolve" scattered movement, and can draw in inner abiding; wisdom is called "wisdom" because it can "expel" all views and evil false intelligence, and can truly distinguish and know the dharmas. Under each name there is one "rending" and one "establishing," a single specific remedy — the term is not a label, it is the shorthand for a function.
6. How the Six Are Cultivated: the five modes
So how, concretely, are the six perfections cultivated? Asanga says the modes of cultivation are, in brief, five. The first three are easy to grasp: first is "cultivation by present application," which is actually doing it, bringing the six perfections forth in practice; second is "cultivation by firm conviction," giving rise to an unshakable firm conviction in the six perfections as the holy teaching states them; third is "cultivation by attention," cultivating with the three minds of cherishing, rejoicing, and delighting (this one shows the most depth of skill, and gets its own section next). Fourth is "cultivation by skillful means," cultivating while held in by non-discriminating cognition — doing, yet without clinging. These four the treatise (and other places) have already discussed.
What is distinctive is the fifth, "cultivation as the accomplishing of what is to be done." This refers not to the cultivation of an ordinary stage but to cultivation at the fruition-stage of buddhahood: the buddhas, effortlessly and ceaselessly, perform all manner of buddha-deeds without rest, and upon the six perfections that are long since complete to the very peak, they yet continue to cultivate the six "reaching the far shore" effortlessly. This line is the most worth pondering — it turns out cultivation does not stop once one cultivates all the way to buddhahood; even having become a buddha, the six perfections still flow out effortlessly and inexhaustibly. Cultivation has no terminus; it only turns from "with effort" into "effortless."
7. The Six Dispositions — the inner side of the cultivating mind
Among the five modes, "cultivation by attention" shows the most depth, because what it cultivates is not outward conduct but the cultivating mind itself — that is, the six dispositions (six mental attitudes, six aspirations). Asanga states them one by one, each deeper than the last —
First is "vast disposition": how vast is this mind? Asanga has you imagine: over measureless, countless great eons, in every single instant, the bodhisattva suddenly relinquishes all his body and life, offering to the Tathagata as many world-systems filled with the seven treasures as the sands of the Ganges, offering on until he sits upon the seat of awakening and becomes a buddha — and yet his giving-mind still feels it is not enough. Imagine further: in every single instant, set amid a world filled with raging fire, lacking in the four postures every single means of livelihood, he still brings forth discipline, patience, effort, meditation, and wisdom thought after thought, on until buddhahood — and yet his mind of discipline, patience, and the rest still feels it is not enough. This mind, vast beyond all bound and never knowing satisfaction, is "vast disposition."
Second is "long-time disposition": that unsatiated mind of "still not enough" above is no passing impulse but holds on all the way to sitting upon the seat of awakening, constant and without interruption — the ability to hold on this long, not resting for an instant, is "long-time disposition."
Third is "joyful disposition": the bodhisattva benefits sentient beings with the six perfections, and having done so gives rise to deep joy — and, this is the crux, his own joy actually exceeds that of the very beings who are benefited. The giver more joyful than the receiver: this is "joyful disposition."
Fourth is "gratitude disposition," the most moving of all. The bodhisattva has benefited sentient beings, and by ordinary reckoning ought to feel "I have been of benefit to sentient beings"; yet the bodhisattva does not think this way at all. He feels only that "it is sentient beings who have given me the chance to accomplish cultivation; sentient beings have done me great kindness," seeing nothing of any kindness he has done to beings. The whole posture of the "benefactor" is turned inside out — this is "gratitude disposition."
Fifth is "great-aim disposition": the bodhisattva takes all the wholesome roots accumulated through the six perfections and, from a deep heart, dedicates and gives them to all sentient beings, wishing only that they all gain lovely and excellent fruits of recompense. This dedication, thinking on beings' behalf, is "great-aim disposition."
Sixth is "purely-good disposition": a further step — the bodhisattva takes these wholesome roots, together with all sentient beings, and dedicates them jointly toward unsurpassed perfect awakening — wishing not merely that beings gain good recompense, but that he realize awakening together with beings. This most ultimate dedication is "purely-good disposition."
What the six dispositions above subsume is "cherishing attention." But cultivation by attention has two further sides: seeing other bodhisattvas cultivate these six dispositions and, in accordance, cultivate measureless wholesome roots, one rejoices from a deep heart — this is "rejoicing disposition"; and aspiring from a deep heart that all sentient beings come to cultivate the six perfections subsumed by these six dispositions, and aspiring that one's own self never part from this cultivation, on until buddhahood — this is "delighting attention." Cherishing, rejoicing, delighting — only when all three attentions are complete is "cultivation by attention" whole. Having finished, Asanga adds a word of encouragement at the close: merely to hear of this cultivation of the six dispositions and to give rise to a single thought of faith can already generate measureless merit and dissolve measureless karmic obstructions — how much more the bodhisattva who truly cultivates it! This line is the bit of warmth Asanga turns back to give the reader, after laying out a long stretch of reasoning.
8. Each Perfection, Further Divided into Three Grades
Having spoken through the "modes of cultivation," Asanga then cuts open the content of each of the six perfections — each perfection is further subdivided into three grades — and with this cut, the inner structure of the six perfections is laid fully open.
Giving has three grades: the gift of dharma (giving the buddhadharma), the gift of goods (giving material things), the gift of fearlessness (giving safety). Discipline has three grades: the discipline of restraining conduct (holding what ought to be held), the discipline of gathering wholesome dharmas (accumulating all the good), the discipline of benefiting sentient beings (benefiting beings). Patience has three grades: patience enduring harm from foes (bearing the harm others inflict on oneself), patience accepting suffering (bearing the suffering born of circumstance), patience examining the dharma (enduring the profound dharma, abiding in the truth-principle). Effort has three grades: armor-effort (raising great vows as if donning armor), application-effort (actually doing it), the effort that is without timidity, without regression, without complacency (not faint-hearted, not turning back, not self-satisfied). Meditation has three grades: abiding meditation (abiding in concentration), generating meditation (generating merits and supernormal powers), accomplishing-what-is-to-be-done meditation (accomplishing the work of benefiting beings). Wisdom has three grades: non-discriminating application-wisdom (the application cognition before the path of seeing), non-discriminating wisdom (the root cognition that directly realizes suchness), non-discriminating subsequently-attained wisdom (the subsequently-attained cognition that functions after rising from concentration). Six perfections each in three grades, eighteen grades each distinct.
9. Mutual Inclusion, What Is Countered, Benefits
Asanga next, from three angles, gives the six perfections an overall measuring.
First "mutual inclusion": can the six perfections subsume all wholesome dharmas? They can. Because all wholesome dharmas are either the mark of the six perfections, or accord with the six perfections, or flow out of the six perfections as the same kind (homogeneous outflow) — being their mark, according with them, and flowing out of them, they are naturally all subsumed. So once the six perfections are established, all wholesome dharmas are within them.
Then "what is countered": looked at in reverse, what are all defilements to the six perfections? They are the object countered by the six perfections. Defilement is the mark of what the six perfections counter, the cause of what they counter, the fruit of what they counter — whatever is defiled falls within the range of what the six perfections counter. Subsuming all wholesome dharmas on one side and countering all defilement on the other, the six perfections thus take in both sides, the defiled and the pure.
Last "benefits" (that is, the gains from cultivating the six perfections): a bodhisattva who cultivates the six perfections, even while still circling in birth-and-death, can call forth all manner of excellent fruits of recompense — wealth, rank, and sovereignty; birth into a noble house; vast retinue and following; the accomplishment of vast undertakings and applications; little affliction and harm, with a nature pure and lightly dusted; and good knowledge of all the crafts, treatises, and fields of learning; on to excellent rebirth without fault, all the way to sitting upon the seat of awakening, constantly able to perform every benefit for all sentient beings. This whole string is the "benefit" the six perfections bring.
10. Within a Single Perfection All Perfections Are Included, and the Closing Verse
Finally, Asanga draws the whole section together with a graceful closing. He notices something: when the Buddha teaches, sometimes he speaks only of "giving," sometimes only of "discipline," sometimes only of "patience." Why this picking out of a single perfection? What intent lies behind it? Asanga reveals the answer: because in the actual application of cultivating any one perfection, the other five are all there within it, mutually helping it to completion — when cultivating giving, discipline, patience, effort, meditation, and wisdom are all quietly assisting; and so too when cultivating discipline. Within a single perfection, all the perfections are included. Just for this reason, the Buddha can take the name of any single perfection and let it stand for the whole six. This is called "mutual determination."
Having spoken it all through, Asanga, as is his custom, closes the section with a summarizing verse (uddana). The "uddana" sets a section's headings into an easy-to-recite gathering-verse, so the reader can hold the skeleton firm — the Mahayanasamgraha mostly closes each section this way. This summarizing verse runs: "Number, mark, and sequence; etymology, cultivation, distinction; inclusion, what is countered, merit, mutual determination — these are to be known." The ten items in this short line are precisely the ten gates this section has expounded in order: the number of the six perfections (why six), the mark (the six excellences), the sequence, the etymology, the five modes of cultivation, the distinction (three grades), mutual inclusion, what is countered, merit (the benefits), mutual determination — one word per gate, not one left out.
Looking back over this section, Asanga has made the "six perfections" into the two ends of a single bridge: they are at once the cause that ferries a person into cognition-only, and the fruit that flows out naturally once one has entered cognition-only. Why six (three obstructions, three causes), on what grounds they are called reaching the far shore (the six excellences), where the names come from (etymology), how they are cultivated (the five modes), what the cultivating mind is (the six dispositions), how each divides into three grades, and how they mutually include one another — within this one section, it is all expounded. What remains most worth pondering again and again is still that "gratitude disposition": the true bodhisattva does not feel he is doing a kindness, but on the contrary gives thanks to sentient beings for granting him the chance to accomplish cultivation — this single turn of mind is already a miniature of the Mahayana's largeness of heart.
So this cultivation of the six perfections, subsumed under purified resolve, set into practice and placed within the bodhisattva's long path — what tiered, stage-by-stage distinctions will it show as the stages rise and fall? This is just what the next section, "The Distinctions in That Cultivation," goes on to expound in detail — the distinctions, deeper and shallower, that the cultivation of the six perfections takes on at each of the bodhisattva's ten grounds.
Later Reception
The next division expands the six perfections into ten as they become predominant across the grounds; divisions seven through nine then set discipline, concentration, and wisdom apart as the three higher trainings. The Bodhisattva Stage gives the wider treatment of the six, making this division the hinge of the later sequence.
考據Apparatus
科判定位
此分在說什麼 — 第四殊勝「彼入因果」，即六波羅蜜多（ṣaṭ-pāramitā：施/戒/忍/精進/靜慮/般若）為悟入唯識之因兼其果。結構：（a）六度何以入唯識、何以成入果；（b）清淨增上意樂七種相（三頌）；（c）六數立義（對治不發趣/退還/失壞三障）；（d）六最勝（所依/事/處/方便善巧/迴向/清淨）；（e）施與波羅蜜多四句；（f）次第；（g）訓詞（施戒忍進定慧各釋名）；（h）五修；（i）六意樂（廣大/長時/歡喜/荷恩/大志/純善）；（j）三品（施三/戒三/忍三/進三/定三/慧三）；（k）相攝/所治/勝利/互決擇。
與全論的關聯 — 分五是『修』之始：分四入見道，分五立六度為入唯識之因果，分六十地為其修之階差（分五之六度於分六後四地續成方便/願/力/智）。
異譯·平行對勘
「彼入因果」三系：玄奘 彼入因果 / 真諦 入因果（勝相） / 佛陀扇多 入彼因果（表在分一考據 〈異譯·平行對勘〉甲）。六度名三系逐字對勘（— 非『大同』：真諦全用梵語音譯）：
| 度（梵） | 玄奘 T1594〔0143c23〕 | 真諦 T1593〔入因果勝相品·0124a27〕 | 佛陀扇多 T1592〔0105c13〕 |
|---|---|---|---|
| dāna | 施 | 陀那 | 布施 |
| śīla | 戒 | 尸羅 | 持戒 |
| kṣānti | 忍 | 羼提 | 忍辱 |
| vīrya | 精進 | 毘梨耶 | 精進 |
| dhyāna | 靜慮 | 持訶那 | 禪定 |
| prajñā | 般若 | 般羅若 | 智慧 |
真諦全用音譯（陀那／尸羅／羼提／毘梨耶／持訶那／般羅若）；玄奘與佛陀扇多義譯而互異——玄奘『施／靜慮／般若』、佛陀扇多『布施／禪定／智慧』（佛陀扇多別處亦用『檀／尸羅／羼提／毘離耶』音譯·0105c26）。底本從玄奘。
經論宗依
本分無外引經證——通篇論主自說（六度體系），嵌頌二處：三頌「已圓滿白法…」（顯清淨意樂七相）；嗢拕南「數，相及次第，訓詞，修，差別，攝，所治，功德，互決擇應知」（十門攝頌）。這些論主造頌在白話譯注中標作〔攝頌〕；嗢拕南（uddāna）為攝頌，標示十門，不是外引經文。
攝論原典已佚；六度無可供本版核驗的古德傳梵，故從闕。古德釋：世親 T1595–97 · 無性 T1598。六度廣說另見《瑜伽師地論·菩薩地》施戒忍等品。
本論釋要
分五不破他派，而是六度的體系性安立。下列依三個單元概括本論立義，並列世親 T1597、無性 T1598 二釋；二釋在本分大體順承近同。
- 六度入唯識因果（0143c–0144a） 本論： 六度不著財位／不犯尸羅／於苦無動／於修無懈／心專一境／如實簡擇 → 入唯識；入已六清淨意樂所攝度 = 入果。 古釋： 此論主正面安立，世親（T1597）／無性（T1598）俱順論釋，近並無諍。
- 六數立義（0144a–b） 本論： 何因唯六？成立對治所治障／證諸佛法所依處／隨順成熟有情；對治不發趣（著財位室家）／退還（眾苦＋疲怠）／失壞（散動＋邪惡慧）三因，立施戒／忍進／定慧；前四不散動因、第五不散動成就、第六證真。 古釋： 世親（T1597 0355a11–25）與無性（T1598 0420a02–15）此段逐字近同（『何因緣故波羅蜜多唯有六數……唯立六數』全段並轡），順釋根本論而無異——是正立段落之尤顯者。
- 六度各門開合（0144b–0145b） 本論： 六最勝／四句／次第／訓詞／五修／六意樂／三品／相攝／所治／勝利／互決擇（嗢拕南十門攝頌）。〔各門逐句義理不在此重述。〕 古釋： 六最勝（0355b17／0420b19）、五修、六意樂（0356a16／0421a07）諸目，二釋皆隨論順釋，列目與訓同；異唯疏密之微（無性於個別項偶較詳），無分判之諍。
總之，分五正面建立六度的因果關係，世親與無性二釋大體順承根本論，義理沒有顯著分歧；個別項目的詳略不同，但不構成相違。以『何因唯六』一段為例，世親 T1597 0355a11 與無性 T1598 0420a02 的解釋次第與要點相近。
分五以六波羅蜜多立『入唯識』之因果：六度既是悟入之因，清淨意樂所攝又成其果；六數對治三障，六意樂攝其行心——『修』之始軸。
諸家異釋
分五「彼入因果」（六波羅蜜多為入唯識之因兼果）：世親釋（bhāṣya）真諦 T1595 · 笈多 T1596 · 玄奘 T1597；無性釋（upanibandhana）玄奘 T1598。二釋對何因唯六、六最勝、六意樂、五修與六度功能多隨根本論順釋，差異主要在個別項目的疏密。
〔一〕何因唯六波羅蜜多——二釋同順論主四理
- 世親釋（T1597 0355a11–24）／無性釋（T1598 0420a02–15）：唯六之理同列四——① 成立對治所治障 ② 證諸佛法所依處 ③ 隨順成熟有情 ④ 對治不發趣／退還／失壞因（施戒治不發趣〔著財位室家〕・忍進治退還・定慧治失壞〔散動邪惡慧〕）；復同申『前四為不散動因、靜慮成不散動、依之般若如實等覺諸法真義』之次第。
- 〔異點〕幾無——此段二釋順釋根本論、文句近同，僅無性偶加數字科簡，非義理之異。
〔二〕六最勝・五修・六意樂
- 世親釋（T1597 0355b17・0356a16–24）／無性釋（T1598 0420b19・0421a07–15）：六最勝（所依／事／處／方便善巧／迴向／清淨）、五修（現起加行／勝解／作意／方便善巧／成所作事）、六意樂（廣大／長時／歡喜／荷恩／大志／純善），三目二釋皆隨論順釋，列目與訓同。
- 〔異點〕疏密之微——無性於個別項偶較詳，無分判之諍。
總之，分五正面建立六度因果，二釋都順承根本論；差異僅在個別項目的詳略，不構成相違。以上異說並列，未另作取捨。
術語
關鍵詞 — 六波羅蜜多 · 清淨增上意樂（adhyāśaya）· 七相 · 六數立義 · 六最勝 · 六意樂 · 訓詞 · 嗢拕南（uddāna）.
術語義界以本分根本論、古釋與三系異譯為限；無古德傳梵可核者從闕，不以後出重構補作原語。
譬喻·修辭
本分以六波羅蜜多正立彼入之因果，根本論未另以一項譬喻統攝六度；此處從闕，不以新造譬喻補義。
互讀·承衍
- 分六：後四地修方便/願/力/智四度——分五六度之續（十度說）。
- 分七–九：戒/定/慧三增上學 = 六度後三度（戒·靜慮·般若）之別立詳說。
- 瑜伽師地論·菩薩地：六度各品廣說（攝論綱，瑜伽目）。
校本定位
- 玄奘 T31n1594 · 分五（彼入因果分）0143c21–0145b11（卷中）。
- 真諦 T31n1593 · 入因果勝相品 佛陀扇多 T31n1592 · 卷中。
- 釋論分五對應段出處：T1597 0354b13 T1598 0419a24 T1595〈入因果勝相品四〉0212c24 T1596〈入因果勝相勝語四〉0299a18。
Structural Location
What this chapter does — the fourth eminent point, "the cause and fruit of that entering," i.e. the six perfections (ṣaṭ-pāramitā: giving / ethics / patience / effort / meditation / wisdom) as both the cause of entering consciousness-only and its fruit. Structure: (a) how the six enter consciousness-only and become its fruit; (b) the seven marks of the purified higher resolve (three verses); (c) the rationale for the number six (countering the three obstacles: not-setting-out / backsliding / spoiling); (d) the six supremacies (support / act / locus / skillful means / dedication / purity); (e) the four alternatives of giving and perfection; (f) sequence; (g) the etymologies (each of the six glossed); (h) the five cultivations; (i) the six resolves (vast / long-term / joyful / grateful / great-aspiration / wholly-good); (j) the three grades of each; (k) inclusion / what-is-countered / benefits / mutual determination.
Relation to the whole — Fen 5 begins "cultivation": fen 4 enters the path of seeing, fen 5 establishes the six perfections as the cause-and-fruit of entering, fen 6 gives the ten grounds as the stages of their cultivation (the six are completed across the later grounds as means / vow / power / cognition).
Recensions and Parallels
"The cause and fruit of that entering": Xuanzang 彼入因果 / Paramārtha 入因果 / Buddhaśānta 入彼因果. The six pāramitā names differ across the three recensions: Paramārtha transliterates throughout, whereas Xuanzang and Buddhaśānta translate by sense.
| pāramitā (Skt.) | Xuanzang T1594〔0143c23〕 | Paramārtha T1593〔入因果勝相品·0124a27〕 | Buddhaśānta T1592〔0105c13〕 |
|---|---|---|---|
| dāna | 施 | 陀那 | 布施 |
| śīla | 戒 | 尸羅 | 持戒 |
| kṣānti | 忍 | 羼提 | 忍辱 |
| vīrya | 精進 | 毘梨耶 | 精進 |
| dhyāna | 靜慮 | 持訶那 | 禪定 |
| prajñā | 般若 | 般羅若 | 智慧 |
Paramārtha transliterates throughout (陀那／尸羅／羼提／毘梨耶／持訶那／般羅若); Xuanzang and Buddhaśānta translate by sense but differ from each other — Xuanzang 施／靜慮／般若, Buddhaśānta 布施／禪定／智慧 (Buddhaśānta elsewhere also uses the transliterations 檀／尸羅／羼提／毘離耶·0105c26). Base text follows Xuanzang.
Canonical Foundations
No external citation in this chapter — throughout the author's own exposition (the six-perfection system), with two verse-blocks: three verses "having truly-perfected the white dharmas…" (the seven marks of the purified resolve) · an uddāna "number, marks and sequence, etymology, cultivation, grades, inclusion, what-is-countered, benefits, mutual determination" (a ten-topic mnemonic). The uddāna is a summary verse marking the ten topics, not a scriptural citation.
No ancient transmitted Sanskrit of the Saṃgraha survives. Ancient commentaries: Vasubandhu T1595–97 · Asvabhāva T1598. The Yogācārabhūmi Bodhisattva-ground gives a fuller treatment of the six perfections.
Root-Treatise Exposition
Fen 5 systematically establishes the six perfections through three substantive units.
- The six as cause-and-fruit of entering (0143c–0144a) Root treatise. Not clinging to wealth or rank, not breaking ethics, remaining unmoved by suffering, cultivating without weariness, making the mind one-pointed, and discerning as things are lead into consciousness-only. Once entry has occurred, the six perfections embraced by purified resolve are its fruit. Commentaries. Vasubandhu T1597 and Asvabhāva T1598 both follow the root closely.
- The rationale for six (0144a–b) Root treatise. The six counter what must be countered, support realization of the buddha-dharmas, and ripen beings. Giving and ethics counter the failure to set out; forbearance and vigor counter backsliding; concentration and wisdom counter the spoiling of practice. The first four cause non-distraction, the fifth accomplishes it, and the sixth realizes the true. Commentaries. Vasubandhu (T1597 0355a11–25) and Asvabhāva (T1598 0420a02–15) are nearly word-for-word identical in explaining why only six perfections are established.
- The unfolding of the six (0144b–0145b) Root treatise. The uddāna gathers ten topics: the six supremacies, four alternatives, sequence, etymologies, five cultivations, six resolves, three grades, inclusion, what is countered, benefits, and mutual determination. Commentaries. On the six supremacies (0355b17 / 0420b19), the five cultivations, and the six resolves (0356a16 / 0421a07), the two commentaries list and gloss the root alike; Asvabhāva is occasionally fuller on an individual item.
Fen 5 establishes the cause-and-fruit of entering consciousness-only through the six perfections: the six are both the cause of realization and, as embraced by the purified resolve, its fruit; the number six counters the three obstacles, the six resolves gather its practicing mind — the opening axis of "cultivation."
Ancient Commentarial Readings
Vasubandhu's bhāṣya survives in Paramārtha T1595, Dharmagupta T1596, and Xuanzang T1597; Asvabhāva's upanibandhana survives in Xuanzang T1598. On the reasons for six perfections, the six supremacies and resolves, the five cultivations, and the functions of the six, the two commentaries follow the root in close parallel. Their difference is mainly one of local density.
〔1〕 Why only six perfections — the two commentaries concur in the author's four reasons
- Vasubandhu commentary (T1597 0355a11–24) / Asvabhāva commentary (T1598 0420a02–15): the reasons for only six are listed alike as four — ① to establish the counter to what-is-countered ② to be the basis of the buddha-dharmas realized ③ to ripen beings ④ to counter the causes of not-setting-out / backsliding / spoiling (giving and ethics counter not-setting-out 〔clinging to wealth, rank, household〕 · forbearance and vigor counter backsliding · concentration and wisdom counter spoiling 〔distraction and false wisdom〕); and both alike set out the sequence "the first four are the cause of non-distraction, concentration accomplishes non-distraction, and the wisdom grounded thereon truly and equally awakens to the true meaning of dharmas."
- Difference. The wording is nearly identical; Asvabhāva occasionally adds a few words of structural explanation without changing the doctrine.
〔2〕 The six supremacies · the five cultivations · the six resolves
- Vasubandhu commentary (T1597 0355b17 · 0356a16–24) / Asvabhāva commentary (T1598 0420b19 · 0421a07–15): the six supremacies (support / act / locus / skillful means / dedication / purity), the five cultivations (manifesting application / conviction / attention / skillful means / accomplishing the work), the six resolves (vast / long-term / joyful / grateful / great-aspiration / wholly-good) — on all three the two commentaries follow the root, listing and glossing alike.
- Difference. Asvabhāva is sometimes slightly fuller on an individual item.
Across fen 5, the two commentaries concur closely; the principal differences are expansions of explanation rather than doctrine.
Terminology
Keywords — the six perfections · the purified higher resolve (adhyāśaya) · the seven marks · the rationale for six · the six supremacies · the six resolves · the etymologies · uddāna (mnemonic verse).
Similes and Rhetoric
This chapter positively establishes the six perfections as the cause and fruit of entry. The root gives no single governing simile for all six, so none is supplied here.
Cross-Reading and Reception
- Fen 6: the later four grounds cultivate means / vow / power / cognition — the continuation of fen 5's six (the ten-perfection scheme).
- Fen 7–9: the three higher trainings (ethics / concentration / wisdom) = the separate, detailed treatment of the last three of the six.
- Yogācārabhūmi Bodhisattva-ground: the full treatment of each perfection (the Saṃgraha is the outline, the Yogācārabhūmi the detail).
Textual Location
- Xuanzang T31n1594 · fen 5 (Cause and Fruit of Entering) 0143c21–0145b11 (fasc. 2).
- Paramārtha T31n1593 · Chapter on the Cause-and-Fruit (fasc. 2).
- Buddhaśānta T31n1592 · fasc. 2.
- Commentary loci: T1597 0354b13 · T1598 0419a24 · T1595 〈Cause-and-Fruit chapter 4〉 0212c24 · T1596 〈Cause-and-Fruit division 4〉 0299a18.