攝大乘論 第六分 彼修差別分
上一分說了「六波羅蜜多」是悟入唯識的因與果。可是同樣修六度，剛見道的菩薩和快成佛的菩薩，差得有多遠？這一分給出一張看得見刻度的地圖——菩薩十地：從初登聖位、滿心歡喜的『極喜地』，一路到即將成佛、如大雲覆蓋一切障的『法雲地』。
無著最深的一句話是：十地，不是十個不同的真如，而是『同一個真如，被看清的十種深度』。真如本來一味平等，只是被『十重無明』層層遮著；每揭掉一重，就顯出法界的一個面相（遍一切處、最尊勝、流出教法……），所以安立十地——一地破一無明、證一相。也因為十地同證一個法界，初地一旦通達，就『一通百通』，遍能通達後面一切地。
這一分還細說了：每一地的名字怎麼來（從『極喜』到『法雲』）、怎麼『得』一地（四種相）、怎麼『修』（止觀的五種修，結五種果）、六度到這裡怎麼開展成十度（後加方便、願、力、智四度）、以及走完全程要多久——有名的『三大阿僧祇劫』。
最值得帶走的一個意象，是『法雲地』：修到最後，菩薩的智慧像一大片雲，能遮覆像虛空那樣廣大的障，又能化作法雨，把法身滋潤圓滿。十地不是十個目的地，而是同一片真如的天空，被一層層撥開的雲——到法雲地，雲已成雨，離成佛只差最後一步。
十地各破什麼無明、各證哪一相法界、名字與四得五修五果的細節、六度如何開為十度——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：十地，是同一個真如被認清的十種深度；一級一級，撥雲見日。
The previous chapter showed that the six perfections are the cause and fruit of entering consciousness-only. But though the practice is the same six, how far apart stand a bodhisattva newly arrived at the path of seeing and one on the verge of buddhahood? This chapter gives a map with visible gradations — the bodhisattva's ten grounds: from the "Ground of Great Joy," where one first steps onto the noble path full of joy, all the way to the "Dharma-Cloud Ground," on the verge of buddhahood, where wisdom covers every obstruction like a great cloud.
Asaṅga's deepest line is this: the ten grounds are not ten different suchnesses, but "one and the same suchness, seen to ten depths." Suchness is of one taste, equal throughout; it is only veiled, layer upon layer, by "ten ignorances." Strip away one, and one facet of the dharma-realm is disclosed (all-pervading, supreme, streaming forth the teaching …) — hence ten grounds, each breaking one ignorance and realizing one characteristic. And because the ten grounds realize one and the same dharma-realm, once one penetrates it at the first ground, one penetrates them all at a stroke.
The chapter also details how each ground gets its name (from "Great Joy" to "Dharma-Cloud"), how a ground is "attained" (four marks), how it is "cultivated" (five modes of calm-and-insight, bearing five fruits), how the six perfections here open into ten (adding the perfections of skillful means, vow, power, and cognition), and how long the whole road takes — the famous "three incalculable eons."
The one image worth carrying away is the "Dharma-Cloud Ground": cultivated to the last, the bodhisattva's wisdom is like a vast cloud that can cover an obstruction as wide as space, and can turn to dharma-rain that waters the dharma-body to fullness. The ten grounds are not ten destinations but one sky of suchness, cleared cloud by cloud — and at the Dharma-Cloud Ground the cloud has become rain, one step short of buddhahood.
Which ignorance each ground breaks, which facet of the dharma-realm each realizes, the details of the names and the four attainments and the five cultivations and five fruits, how the six open into ten — 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 ten grounds are one and the same suchness, seen to ten depths; rung by rung, the clouds part and the sun shows.
六 彼修差別分 〔T31 0145b19〕
如是已說彼入因果，彼修差別云何可見？由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界，有十無明所治障住。云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。
此中有三頌：
「遍行，最勝義，及與勝流義，
如是無攝義，相續無別義，
無雜染淨義，種種無別義，
不增不減義，四自在依義。
法界中有十不染污無明，
治此所治障，故安立十地。」
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。
復次，何故初地說名極喜？由此最初得能成辦自他義利勝功能故。何故二地說名離垢？由極遠離犯戒垢故。何故三地說名發光？由無退轉等持，等至所依止故，大法光明所依止故。何故四地說名焰慧？由諸菩提分法焚滅一切障故。何故五地名極難勝？由真諦智與世間智，更互相違，合此難合令相應故。何故六地說名現前？由緣起智為所依止，能令般若波羅蜜多現在前故。何故七地說名遠行？至功用行最後邊故。何故八地說名不動？由一切相有功用行不能動故。何故九地說名善慧？由得最勝無礙智故。何故十地說名法雲？由得總緣一切法智含藏一切陀羅尼門，三摩地門，譬如大雲能覆如空廣大障故，又於法身能圓滿故。
得此諸地云何可見？由四種相：一、得勝解，謂得諸地深信解故。二、得正行，謂得諸地相應十種正法行故。三、得通達，謂於初地達法界時，遍能通達一切地故。四、得成滿，謂修諸地到究竟故。
修此諸地，云何可見？謂諸菩薩於地地中，修奢摩他，毘鉢舍那，由五相修。何等為五？謂集總修，無相修，無功用修，熾盛修，無喜足修。如是五修，令諸菩薩成辦五果：謂念念中銷融一切麁重依止，離種種相得法苑樂，能正了知周遍無量無分限相大法光明，順清淨分無所分別無相現行，為令法身圓滿成辦，能正攝受後後勝因。
由增勝故，說十地中別修十種波羅蜜多。於前六地所修六種波羅蜜多，如先已說。後四地中所修四者：一、方便善巧波羅蜜多，謂以前六波羅蜜多所集善根，共諸有情迴求無上正等菩提故。二、願波羅蜜多，謂發種種微妙大願，引攝當來波羅蜜多殊勝眾緣故。三、力波羅蜜多，謂由思擇、修習二力，令前六種波羅蜜多無間現行故。四、智波羅蜜多，謂由前六波羅蜜多成立妙智，受用法樂，成熟有情故。又此四種波羅蜜多，應知般若波羅蜜多無分別智後得智攝。又於一切地中，非不修習一切波羅蜜多。如是法門，是波羅蜜多藏之所攝。
復次，凡經幾時修行諸地可得圓滿？有五補特伽羅，經三無數大劫：謂勝解行補特伽羅，經初無數大劫修行圓滿；清淨增上意樂行補特伽羅及有相行，無相行補特伽羅，於前六地及第七地，經第二無數大劫修行圓滿；即此無功用行補特伽羅，從此已上至第十地，經第三無數大劫修行圓滿。
此中有頌：
「清淨，增上力，堅固心，昇進，
名菩薩初修無數三大劫。」
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「彼入因果」，把進入唯識的因（六度）與果說明白了。這一分接著問：那因果的修行，分成哪些階段、有什麼差別？無著的答案，就是有名的菩薩十地。以下順著他的話講下來。
一、修行的差別，就在菩薩十地
無著說：前面已經說過「彼入因果」了，那麼這因果的修行差別，又該怎麼看呢？要看菩薩的『十地』（修行的十個位階）。
是哪十個呢？依次是：一、極喜地；二、離垢地；三、發光地；四、焰慧地；五、極難勝地；六、現前地；七、遠行地；八、不動地；九、善慧地；十、法雲地。
二、為什麼正好安立成這十地
無著問：這些地為什麼正好安立成『十』個，這該怎麼看呢？答：是為了對治十種「無明所治障」（由無明而起、須加對治的障礙）的緣故。
為什麼這樣說？因為在「十相所知法界」（真如法界所顯的十個面相）上，恰恰有十種「無明所治障」盤踞著（一相一障，須一地一地去破）。
那麼，什麼是「十相所知法界」（法界所顯的十個面相）呢？無著一一交代——
- 初地中，是就法界的『遍行義』（真如周遍一切、無處不在的這一面）說的；
- 第二地中，是就『最勝義』（真如為一切中最為殊勝的這一面）說的；
- 第三地中，是就『勝流義』（從真如所流出的教法最為殊勝的這一面）說的；
- 第四地中，是就「無攝受義」（真如不被任何法所執取、所佔有的這一面）說的；
- 第五地中，是就「相續無差別義」（在相續流轉中真如平等無別的這一面）說的；
- 第六地中，是就「無雜染清淨義」（真如本自清淨、不被雜染所污的這一面）說的；
- 第七地中，是就「種種法無差別義」（種種法門在真如上平等無別的這一面）說的；
- 第八地中，是就「不增不減義」（真如不隨增不隨減的這一面），以及「相自在依止義」（成就形相自在所依止的這一面）、「土自在依止義」（成就國土自在所依止的這一面）說的；
- 第九地中，是就「智自在依止義」（成就智慧自在所依止的這一面）說的；
- 第十地中，是就「業自在依止義」（成就事業自在所依止的這一面），以及「陀羅尼門」（總持一切法的門）、「三摩地門」（種種禪定的門）自在所依止的這一面說的。
三、三首偈，把十相與十地收攏
這裡有三首偈，大意是說——
法界有這十個面相：遍行義、最勝義，以及勝流義，這樣再加上無攝受義、相續無差別義、無雜染清淨義、種種法無差別義、不增不減義，還有那「四種自在」所依止之義（相自在、土自在、智自在、業自在）。
在法界當中，盤踞著十種「不染污無明」（在凡聖共法上不算染污，於菩薩卻是須破的無明）；為了對治這十種所對治的障，所以才安立成十地。
四、這『無明』何以在菩薩才算染污
無著再補一句：應當知道，這樣的無明，對聲聞等人來說並不算『染污』（因為與他們解脫生死無礙），對諸菩薩來說卻是『染污』（因為它障住菩薩通達法界、成就佛果）。
五、十地各因何而得名
無著接著一地一地問：為什麼這一地叫這個名字？——
- 為什麼初地叫『極喜』？因為這是最初證得了『能成辦自己與他人利益』的殊勝功能，所以滿心歡喜。
- 為什麼第二地叫『離垢』？因為它極徹底地遠離了『犯戒』的污垢。
- 為什麼第三地叫『發光』？因為它是『不退轉的等持、等至』（穩固不退的禪定）所依止的地方，也是「大法光明」（廣大教法之光）所依止的地方。
- 為什麼第四地叫『焰慧』？因為它以種種「菩提分法」（趣向覺悟的修行法門）像火焰一樣，把一切障礙焚燒燒盡。
- 為什麼第五地叫『極難勝』？因為要把『真諦智』（證真如的出世間智）與『世間智』（世俗的智）這兩種互相違逆、本來難以調合的智，合到一處、令它們彼此相應——這是極難辦到的，所以叫極難勝。
- 為什麼第六地叫『現前』？因為它以『緣起智』（通達緣起的智）為所依止，能令「般若波羅蜜多」（智慧度）現在眼前（現前運作）。
- 為什麼第七地叫『遠行』？因為它走到了「有功用行」（仍須刻意用力而修）的最後邊際（再上去便是任運無功用了）。
- 為什麼第八地叫『不動』？因為一切「有功用行」的相，都不能再動搖它了（任運自然，不假功用）。
- 為什麼第九地叫『善慧』？因為它證得了最殊勝的『無礙智』（說法無礙、辯才無礙的智）。
- 為什麼第十地叫『法雲』？因為它證得了『總緣一切法的智』，這智含藏著一切「陀羅尼門」（總持門）、「三摩地門」（禪定門），好比一大片雲，能遮覆那像虛空一樣廣大的障；又因為它能令『法身』圓滿成就。
六、怎樣才算『得』這些地：四種相
無著問：要怎麼看一個人『得』了這些地呢？要看四種相（四個方面）——
一、『得勝解』：就是對這些地生起了深切的信解（深信而能勝任理解）。
二、『得正行』：就是得到了與這些地相應的「十種正法行」（十種正當的修法）。
三、『得通達』：就是在初地通達法界的時候，便一併能通達其餘一切地（一地通達，諸地皆達）。
四、『得成滿』：就是把這些地一一修到了究竟圓滿。
七、怎樣『修』這些地：五相修，成五果
無著再問：要怎麼看這些地是怎麼『修』的呢？就是說：諸菩薩在每一地當中，都修『奢摩他』（止，把心安定下來）與「毘鉢舍那」（觀，如實照見），靠『五種相』來修。
是哪五種呢？一、『集總修』（總集一切法而修）；二、『無相修』（離一切相而修）；三、「無功用修」（任運自然、不假刻意而修）；四、『熾盛修』（精勤熾盛地修）；五、「無喜足修」（不以小得為滿足而修）。
這樣的五種修，能令諸菩薩成辦『五種果』——
一、念念之中，銷融一切『麁重』（粗惡沉重的煩惱習氣）的依止（把那粗重的根據一分分化掉）；
二、遠離種種『相』，得到『法苑樂』（在正法的園苑中遊息的法樂）；
三、能如實了知那「周遍無量、無分限」的「大法光明」（廣大遍滿、無有邊際的教法之光）；
四、隨順清淨那一分，「無所分別、無相」的修行得以現行（不起分別、不取於相的行得以現前運作）；
五、為了令『法身』圓滿成辦，能正確地攝受「後後勝因」（後一階段、再後一階段成佛的殊勝之因）。
八、十地別修十波羅蜜多
無著說：由於『增勝』（一地比一地增上殊勝）的緣故，所以說十地當中各別修一種「波羅蜜多」（度），合成十種。
前六地所修的那六種波羅蜜多（布施、持戒、忍辱、精進、禪定、般若），前面已經說過了。後四地中所修的那四種，是——
一、「方便善巧波羅蜜多」（善巧方便度）：就是把前六種波羅蜜多所積集的善根，跟一切有情共同迴向、共求無上正等菩提（不獨自受用，廣與眾生共趣佛果）。
二、「願波羅蜜多」（願度）：就是發起種種微妙的大願，藉以引攝、招來未來修波羅蜜多的種種殊勝助緣。
三、「力波羅蜜多」（力度）：就是憑『思擇』（審慎抉擇）與『修習』這兩種力，令前六種波羅蜜多能毫無間斷地現行（連續不斷地起作用）。
四、「智波羅蜜多」（智度）：就是憑前六種波羅蜜多所成立的微妙智，自己受用法樂、又成熟一切有情。
無著又補充：應當知道，這後四種波羅蜜多，其實都歸「般若波羅蜜多」所攝——前三種（方便、願、力）攝在「無分別智」裡，第四種（智）攝在『後得智』裡。再者，並不是說在某一地裡就只修那一種、不修其餘的波羅蜜多——其實在一切地當中，無不修習一切波羅蜜多（只是隨地各以一種為增勝罷了）。像這樣的法門，都是「波羅蜜多藏」（六度教法的寶藏）所統攝的。
九、修圓滿要多久：五種人，歷三大阿僧祇劫
無著最後問：那麼總共要經過多久時間，修行這些地才能圓滿呢？答：有五種「補特伽羅」（眾生、修行人），要經歷『三大阿僧祇劫』（三段無可計數的漫長時劫）——
- 「勝解行補特伽羅」（在勝解行位、尚未入地的修行人），要經過第一大阿僧祇劫，才修行圓滿（圓滿這一段，得以入初地）；
- 「清淨增上意樂行補特伽羅」（已得清淨增上意樂的修行人），以及「有相行、無相行補特伽羅」（仍帶相而行、與離相而行的修行人），在前六地以及第七地當中，要經過第二大阿僧祇劫，才修行圓滿；
- 也就是那「無功用行補特伽羅」（已入任運無功用之行的修行人），從這裡（第八地）以上、直到第十地，要經過第三大阿僧祇劫，才修行圓滿。
十、一首偈作結
這裡有一首偈，大意是說——
清淨、增上力、堅固心、昇進（一步步增上前進）——這就叫菩薩最初修行的「無數三大劫」（三大阿僧祇劫的漫長歷程）。
The previous chapter covered "the cause and fruit of entry" — it spelled out the cause for entering consciousness-only (the six perfections) and its fruit. This chapter then asks: that cultivation of cause and fruit — into what stages does it divide, and what distinguishes them? Asaṅga's answer is the famous ten bodhisattva grounds. What follows runs straight through his words.
1. The Distinctions in Cultivation Lie in the Ten Bodhisattva Grounds
Asaṅga says: we have already covered "the cause and fruit of entry." So how are we to see the distinctions within that cultivation of cause and fruit? Through the bodhisattva's "ten grounds" (the ten stages, bhūmis, of cultivation).
Which ten? In order, they are: (1) the Joyful Ground; (2) the Stainless Ground; (3) the Radiant Ground; (4) the Blazing Ground; (5) the Hard-to-Conquer Ground; (6) the Manifest Ground; (7) the Far-Reaching Ground; (8) the Immovable Ground; (9) the Good-Wisdom Ground; (10) the Dharma-Cloud Ground.
2. Why They Are Set Up as Exactly These Ten
Asaṅga asks: why are these grounds set up as exactly "ten"? How are we to see this? The answer: in order to counter ten kinds of "ignorance-borne obstruction to be countered" (obstructions that arise from ignorance, avidyā, and must be countered).
Why say so? Because upon the "tenfold reality-realm of the knowable" (the ten facets shown forth by the reality-realm, dharma-dhātu, of suchness), there sit exactly ten kinds of such ignorance-borne obstruction (one facet, one obstruction — to be broken through ground by ground).
So what is this "tenfold reality-realm of the knowable" (the ten facets the reality-realm shows forth)? Asaṅga accounts for them one by one —
- In the first ground, it is in terms of the facet of "all-pervadingness" (the facet whereby suchness pervades everything, present everywhere);
- in the second ground, in terms of the facet of "supremacy" (the facet whereby suchness is the most excellent of all);
- in the third ground, in terms of the facet of "supreme outflow" (the facet whereby the teaching that streams out of suchness is the most excellent);
- in the fourth ground, in terms of the facet of "non-appropriation" (the facet whereby suchness is grasped or possessed by no dharma);
- in the fifth ground, in terms of the facet of "the undifferentiatedness of the continuum" (the facet whereby, throughout the flow of the continuum, suchness is equal and without distinction);
- in the sixth ground, in terms of the facet of "purity free of defilement" (the facet whereby suchness is of itself pure and untainted by defilement);
- in the seventh ground, in terms of the facet of "the undifferentiatedness of the manifold dharmas" (the facet whereby the manifold teachings are, in suchness, equal and without distinction);
- in the eighth ground, in terms of the facet of "neither increase nor decrease" (the facet whereby suchness neither increases nor decreases), together with the facet of "the basis for mastery of form" (the facet that is the basis for attaining mastery over forms) and the facet of "the basis for mastery of land" (the facet that is the basis for attaining mastery over buddha-lands);
- in the ninth ground, in terms of the facet of "the basis for mastery of wisdom" (the facet that is the basis for attaining mastery of wisdom);
- in the tenth ground, in terms of the facet of "the basis for mastery of activity" (the facet that is the basis for attaining mastery over deeds), together with the facet that is the basis for mastery over the "dhāraṇī-gates" (the gates that retain and hold all dharmas) and the "samādhi-gates" (the gates of the manifold meditative concentrations).
3. Three Verses Gathering the Ten Facets and Ten Grounds Together
Here are three verses, which say, in sum —
The reality-realm has these ten facets: the facet of all-pervadingness, the facet of supremacy, and the facet of supreme outflow; and so too the facet of non-appropriation, the facet of the undifferentiatedness of the continuum, the facet of purity free of defilement, the facet of the undifferentiatedness of the manifold dharmas, the facet of neither increase nor decrease, and the facet that is the basis for the "fourfold mastery" (mastery of form, of land, of wisdom, and of activity).
Within the reality-realm there sit ten kinds of "non-defiling ignorance" (ignorance that, on the ground common to ordinary beings and noble ones, does not count as defiling, yet for the bodhisattva must still be broken through); and in order to counter these ten obstructions-to-be-countered, the ten grounds are set up.
4. Why This "Ignorance" Counts as Defiling Only for the Bodhisattva
Asaṅga adds a word: it should be understood that ignorance of this kind, for śrāvakas and the like, is not defiling (because it poses no obstacle to their release from birth-and-death), yet for the bodhisattvas it is defiling (because it obstructs the bodhisattva from penetrating the reality-realm and attaining buddhahood).
5. Why Each of the Ten Grounds Bears Its Name
Asaṅga then asks, ground by ground: why is this ground called by this name? —
- Why is the first ground called "Joyful"? Because here, for the first time, one attains the excellent capacity to "accomplish the benefit of both oneself and others," and so the heart is filled with joy.
- Why is the second ground called "Stainless"? Because it utterly and thoroughly removes the stain of "breaking the precepts."
- Why is the third ground called "Radiant"? Because it is the basis for "irreversible meditative stabilization and attainment" (concentration that is firm and does not regress), and the basis for "the radiance of the great Dharma" (the light of the vast teaching).
- Why is the fourth ground called "Blazing"? Because, with the various "factors of awakening" (the practices that tend toward enlightenment, bodhi-pakṣya-dharmas), it burns up every obstruction as flames consume.
- Why is the fifth ground called "Hard-to-Conquer"? Because it brings together into one — and makes mutually accord — the "wisdom of ultimate truth" (the world-transcending wisdom that realizes suchness) and "worldly wisdom" (conventional wisdom), two wisdoms that run counter to each other and are by nature hard to reconcile. To accomplish this is extremely hard, and so it is called Hard-to-Conquer.
- Why is the sixth ground called "Manifest"? Because, taking "the wisdom of dependent arising" (the wisdom that penetrates dependent origination) as its basis, it can make "the perfection of wisdom" (prajñā-pāramitā) present before one (operating right in the present).
- Why is the seventh ground called "Far-Reaching"? Because it reaches the very last verge of "practice with effort" (cultivation that still requires deliberate exertion) — for beyond it lies effortless, spontaneous practice.
- Why is the eighth ground called "Immovable"? Because no aspect of "practice with effort" can stir it any longer (it is spontaneous and natural, requiring no exertion).
- Why is the ninth ground called "Good-Wisdom"? Because it attains the most excellent "unobstructed wisdom" (the wisdom of unobstructed teaching and unobstructed eloquence).
- Why is the tenth ground called "Dharma-Cloud"? Because it attains "the wisdom that takes all dharmas together as its object," and this wisdom holds within it all the "dhāraṇī-gates" (gates of total retention) and "samādhi-gates" (gates of meditative concentration) — like a vast cloud, it can cover over an obstruction as broad as space; and because it can bring "the dharma-body" (dharma-kāya) to full completion.
6. What Counts as "Attaining" These Grounds: Four Aspects
Asaṅga asks: how are we to see that someone has "attained" these grounds? Through four aspects (four sides of the matter) —
(1) "Attaining resolute conviction": that is, giving rise to a deep faith-and-understanding in these grounds (deep conviction that can rise to the understanding).
(2) "Attaining right practice": that is, gaining the "ten kinds of right Dharma-practice" that accord with these grounds (ten kinds of proper cultivation).
(3) "Attaining penetration": that is, at the moment one penetrates the reality-realm in the first ground, one can thereby penetrate all the remaining grounds together (penetrate one ground, and all grounds are penetrated).
(4) "Attaining full accomplishment": that is, cultivating these grounds, one by one, all the way to ultimate completion.
7. How to "Cultivate" These Grounds: Five Aspects of Cultivation, Yielding Five Fruits
Asaṅga asks again: how are we to see the way these grounds are "cultivated"? That is to say: in each and every ground, the bodhisattvas cultivate "śamatha" (calm, settling the mind into stillness) and "vipaśyanā" (insight, seeing things as they truly are), by means of "five aspects."
Which five? (1) "Cultivation gathering all together" (cultivating with all dharmas gathered as a totality); (2) "signless cultivation" (cultivating apart from all marks); (3) "effortless cultivation" (cultivating spontaneously and naturally, without deliberate exertion); (4) "blazing cultivation" (cultivating diligently and ardently); (5) "cultivation never satisfied" (cultivating without taking small gains as enough).
Such fivefold cultivation enables the bodhisattvas to accomplish "five kinds of fruit" —
(1) In thought after thought, they dissolve away the basis of all "coarse heaviness" (the gross, heavy burden of defiled habit-tendencies) — wearing down that coarse, heavy substratum piece by piece;
(2) departing from the various "marks," they attain "the joy of the Dharma-garden" (the delight of the Dharma, roaming at ease in the garden-park of the true Dharma);
(3) they can truly know that "radiance of the great Dharma" which is "all-pervading, measureless, and boundless" (the light of the teaching, vast and pervasive, without any limit);
(4) in accord with the pure portion, "non-discriminating, signless" practice comes to operate (practice that raises no discrimination and grasps no mark comes to function in the present);
(5) in order to bring "the dharma-body" to full completion, they can rightly take up "the ever-further excellent cause" (the excellent cause for the next stage, and the stage after that, of attaining buddhahood).
8. Each of the Ten Grounds Cultivates Its Own Perfection Among the Ten
Asaṅga says: because of "increasing excellence" (each ground surpassing the one before), it is said that within the ten grounds, each separately cultivates one "perfection" (pāramitā), making ten in all.
The six perfections cultivated in the first six grounds (giving, discipline, patience, vigor, meditation, and wisdom) have already been covered earlier. The four cultivated in the latter four grounds are —
(1) "The perfection of skillful means": that is, taking the roots of good amassed by the former six perfections and dedicating them, together with all sentient beings, in the common quest for unsurpassed perfect awakening (not enjoying them for oneself alone, but turning them, broadly, toward buddhahood shared with all beings).
(2) "The perfection of aspiration": that is, raising various subtle and excellent great aspirations, thereby drawing in and summoning the various excellent conducive conditions for cultivating the perfections in the future.
(3) "The perfection of power": that is, by the two powers of "discernment" (careful discrimination) and "cultivation," causing the former six perfections to operate without any interruption (functioning continuously and unbroken).
(4) "The perfection of wisdom": that is, by the subtle wisdom established through the former six perfections, both enjoying the Dharma-joy oneself and bringing all sentient beings to maturity.
Asaṅga adds further: it should be understood that these latter four perfections are, in fact, all subsumed under "the perfection of wisdom" — the first three (skillful means, aspiration, power) are subsumed within "non-conceptual wisdom" (nirvikalpa-jñāna), and the fourth (wisdom) within "subsequently-attained wisdom" (pṛṣṭha-labdha-jñāna). Moreover, it is not the case that in a given ground one cultivates only that one perfection and not the rest — in truth, within every single ground, there is no perfection that is not cultivated (it is only that, ground by ground, one of them takes the lead in excellence). A Dharma-teaching such as this is wholly subsumed under "the treasury of the perfections" (the treasury of the teaching of the six perfections).
9. How Long Until Cultivation Is Complete: Five Kinds of Person, Across Three Incalculable Great Eons
Asaṅga asks, last of all: how long in all must one cultivate these grounds before they are complete? The answer: there are five kinds of "person" (pudgala, sentient being, practitioner), who pass through "three incalculable great eons" (three stretches of immeasurably long, countless time) —
- The "person of the practice of resolute conviction" (the practitioner on the level of resolute-conviction practice, who has not yet entered the grounds) passes through the first incalculable great eon before cultivation is complete (completing this stretch and so entering the first ground);
- the "person of the practice of pure, surpassing intent" (the practitioner who has attained pure, surpassing aspiration), together with the "person of practice with marks and the person of practice without marks" (the practitioner who still practices bearing marks and the one who practices apart from marks), in the first six grounds and the seventh ground, passes through the second incalculable great eon before cultivation is complete;
- that very same "person of effortless practice" (the practitioner who has entered spontaneous, effortless practice), from here (the eighth ground) on up to the tenth ground, passes through the third incalculable great eon before cultivation is complete.
10. A Verse in Conclusion
Here is one verse, which says, in sum —
Purity, surpassing power, a firm heart, and onward ascent (advancing upward step by step) — this is what is called the bodhisattva's first cultivation, the "incalculable three great eons" (the long course of the three incalculable great eons).
經論宗依
本分的十地以《十地經》所傳的菩薩地次第為經證，根本論把十地、十種無明與法界十相相配。世親、無性二釋再說各地所治、所證與修行差別；義疏依此展開四得、五修、十度與三大劫。
前一分（分五）剛講完：「六波羅蜜多」——布施、持戒、忍辱、精進、禪定、智慧——既是悟入唯識的因，也是它的果。可是話講到這裡，會冒出一個很實在的問題：同樣是修六度，一個剛發心的菩薩，和一個快要成佛的菩薩，境界天差地別。這『修的差別』要怎麼安立？這條成佛的路，到底分幾階走？每一階各破什麼、各證什麼？
這一分，就是無著對這個問題的正面回答。他端出的，是整個大乘最著名的一張進程圖：菩薩十地。從初登聖位的『極喜地』，一路走到即將成佛的『法雲地』，十地像十級台階，把一個人從見道到成佛這段漫長旅程，標出了清清楚楚的刻度。這一分，就是這張地圖的說明書。以下順著無著的話，一段一段講下來。
一、為什麼偏偏是『十』地
讀到『十地』，你也許先想問：為什麼不多不少，正好十地？換個數目不行嗎？無著的回答，藏著這一分最深的一個機關。
他說：真如法界本來是一味的、無差別的——它不分階段、不分高下，本就圓滿在那裡。問題出在我們這一邊：凡夫乃至已登地的菩薩，對這同一個法界的體認，被『十重無明』層層遮著。每揭掉一重無明，法界就向你顯出一個面相；十重無明、十個面相，所以才安立十地——一地破一重無明、證一分法界。
請記牢這一句，它是整分的鑰匙：十地不是『十個不同的真如』，而是『同一個真如，被看清的十種深度』。所以無著接著問『這十地怎麼安立得起來』，自答正是『為了對治十種無明所治障』——為了一重一重對治那遮蔽法界的無明，才有這十級台階。
二、法界一層層顯出來：十相所知法界
這是本分最精微的地方。同一個法界，在十地中漸次顯出十個面相，無著逐地點名。讀的時候別把它們當十個孤立的詞，要看成『一相比一相深』的一道光，慢慢把整片天空照全——
初地，證的是『遍行義』：原來真如遍在一切人、一切法之中，無所不在；破的是『以為真如不周遍』的那重無知。二地，證『最勝義』：真如最尊最勝，菩薩於是極力持戒、不容一點瑕垢相應於它。三地，證『勝流義』：從真如等流而出的，是最殊勝的教法；菩薩於是不惜為法捨身、廣求多聞。四地，證「無攝受義」：真如不被『我所』執取，菩薩於是連對法的那一點微細愛著也放下。五地，證「相續無差別義」：自他、染淨的相續，其本性平等無別。六地，證「無雜染清淨義」：緣起之法，本性不染，所以說它『清淨』。七地，證「種種法無差別義」：千差萬別的法門，歸於一味，無相可得。八地，證「不增不減義」：真如不隨染、淨而有增有減——並且，這一地還連帶得到『相自在』與『土自在』兩種自在所依（對形相與國土，能自在示現）。九地，證「智自在依止義」：得自在之智所依，說法無礙。十地，證「業自在依止義」：度生的事業得大自在，並得「陀羅尼門、三摩地門」的自在所依（總持與三昧，任運現前）。
十相一相比一相深，法界就這樣被一層層認全。無著還用三首偈把這十相重唱一遍——「遍行，最勝義，及與勝流義，如是無攝義，相續無別義，無雜染淨義，種種無別義，不增不減義，四自在依義」——把十相收成一串好記的骨架；末了一句「法界中有十不染污無明，治此所治障，故安立十地」，正把『十相—十無明—十地』這條線收回到一處：法界中有這十重無明要破，才立這十地。
三、一句極要緊的分判：同一重無明，對二乘不染、對菩薩卻染
講完十相、十無明，無著緊接著補了一句很容易讀漏、卻極其要緊的話：這『十重無明』，對聲聞、獨覺來說並不算『染污』；對菩薩，卻是『染污』。
同一層無知，怎麼會對一個人無妨、對另一個人卻非破不可？無著的意思是：這些無明並不障礙『自己了脫生死』——而了脫生死，正是聲聞、獨覺的目標；既不礙其目標，對二乘自然不算染污。可是這些無明，卻嚴重障礙『遍知一切、圓滿成就佛果』——而這，正是菩薩的目標；既礙其所求，對菩薩就是非破不可的染污。
世親、無性二位古德在此處的釋論裡，都順著本論這麼講，並把『於菩薩何以是染污』的所以然點實：這十重無明屬於『所知障』一類——它障的是「遍知一切」的大菩提，而不障『自己解脫』。所以同一重無知，因為志向不同，地位就翻轉了。這一句分判，其實點出了大乘與二乘最深的分野：不在『斷不斷煩惱』，而在『要走多遠』——你若只求自了，這些無明可以不破；你若要成佛，就一重也躲不過。
四、十個地名，個個有來歷
十地的名字，無著一個也沒有隨手取，他回頭逐地交代名字的由來。把這十個名連起來讀，本身就是一條從初證聖位到大雲覆障的上升線——
初地名『極喜』：因為頭一次真正得到了『能成辦自他利益』的本事，初登聖位，滿心大歡喜。二地名『離垢』：因為徹底遠離了犯戒的污垢。三地名『發光』：因為成了不退之定（等持、等至）的依處，又成了大法光明的依處，故如放光。四地名『焰慧』：因為三十七菩提分法像一團火焰，把一切障礙焚燒精光。五地名『極難勝』：因為能把『出世真諦智』與『世間智』這兩個本來相違、彼此打架的，調和到一處、令它們相應——極難而能，故名。六地名『現前』：因為依著緣起之智，能令般若波羅蜜多現在面前。七地名『遠行』：因為走到了『還要用力』這段修行的最後一站（過此再上，就入任運不費力之地了）。八地名『不動』：因為任何相、任何要費力的行，都動搖不了它。九地名『善慧』：因為得了最殊勝的『無礙智』。十地名『法雲』：因為得了『總攬一切法』的大智，含藏無量陀羅尼門與三摩地門——就像一大片雲，能覆蓋如虛空那般廣大的障，又能把法身滋潤圓滿。『法雲』這個名，是整條菩薩道末了那一片莊嚴的雲。這是無著在這一分裡唯一用上的一個現成的象，不必另添。
五、怎麼算『得』了一地：四得相
地名講完，無著問：怎麼才算『得』了一地？他給了四個層次——
第一是『得勝解』：對這一地的境界，生起深切的信解。第二是『得正行』：做得出與這一地相應的十種正法行。第三是『得通達』——這一條最妙：菩薩一旦在初地通達了法界，就能「遍能通達一切地」；一通，百通。為什麼？正照應前面說的——十地同證一個法界，初地既已親證法界，後面諸地所證不過是同一法界的更深面相，所以一處通達，全程在望。第四是『得成滿』：把這一地，修到究竟圓滿。
六、怎麼『修』這些地：五修結五果
那麼，在每一地裡，菩薩具體是『怎麼修』的？無著說：地地之中，都靠『奢摩他（止）、毘鉢舍那（觀）』兩條腿走路；而修的方式，有五種——
一是『集總修』，把一切功德總集起來一齊修；二是『無相修』，不取著於相；三是「無功用修」，不費力而任運自成；四是『熾盛修』，如火轉旺、精勤不退；五是「無喜足修」，永不以已得的為滿足。
這五種修，結出五種果，無著也一一對舉：其一，在念念之間，把生命裡那層粗重的習氣底子（麁重依止）一點點銷融掉；其二，離開種種相，嘗到『法樂』（法苑樂）；其三，真正認得那遍滿無量、沒有邊際的大法光明；其四，順著清淨的這一邊，無分別、無相地任運現行；其五，為了圓滿法身，不斷為『下一階更高的因』（後後勝因）打底。修與果，就這樣節節相生，一級托起一級。
七、六度為什麼到這裡開成『十度』：後四度
前面分五講的是六度。可是到了十地，無著說，由於要隨地『增勝』、突顯每一地各自的重點，六度就展開成了『十度』——前六地，各以六度中的一度為主修；後四地，再添出四度。這後四度是哪四度？
一是『方便善巧度』：把前六度所積的善根，連同一切眾生，一起迴向、共求無上正等菩提。二是『願度』：發起種種微妙的大願，替未來的修行招來殊勝的助緣。三是『力度』：靠「思擇、修習」這兩種力，讓前六度能不間斷地現行。四是『智度』：由前六度成就出妙智，自己受用法樂、又成熟眾生。
這裡要記住兩件事，免得讀偏。第一：這後四度，其實都是『般若度』的展開——無著明說，這四度應知是般若波羅蜜多的「無分別智」與『後得智』所攝。換句話說，十度不是在六度之外另加四個東西，而是般若一度開出的枝葉。第二：並不是說某地就只修某一度；其實每一地都通修一切度，只是隨地各有一度特別突出罷了。這整套法門，無著說，都收在「波羅蜜多藏」裡。
八、走完這條路要多久：三大阿僧祇劫
最後一問，也是最讓人吸一口氣的一問：十地走完、修到圓滿，究竟要多久？無著的答案，是那有名的『三大阿僧祇劫』——三段長到數不清的時間；他並把這三段，配給五種行人（五補特伽羅）：
頭一段（初無數大劫），是『勝解行』的人走完的——也就是登地以前，在資糧位、加行位上以勝解力修行的階段。第二段（第二無數大劫），是「清淨增上意樂行」以及「有相行、無相行」的人走完的——對應從初地到第七地這一程。第三段（第三無數大劫），是「無功用行」的人走完的——對應從第八地一路上到第十地，那已入任運不費力之境的最後一程。
無著末了用一首偈，把這三大劫的修行進相，濃縮成四個詞：「清淨，增上力，堅固心，昇進」——願心清淨（增上意樂的清淨）、力量增上、心志堅固、節節昇進。這四個詞，就是菩薩歷三大劫、從初發心一路向上的整段進相。
結語
回頭看這一分，你會發現無著做了一件了不起的事：他把分五那抽象的『修六度』，落實成了一張看得見刻度的地圖。十地，原來不是十個不同的目的地，而是同一片真如的天空，被一層層撥開的雲——每一級破一重無明、顯一相法界，個個地名都記著它在這條路上的位置；登地之『得』有四相，地地之『修』有五修、結五果；六度到此開成十度，而後四度終究攝歸般若；走完全程，要歷三大阿僧祇劫、配以五種行人。一句話，這就是『成佛的路分幾階走、每階破什麼證什麼』的完整答案。
從下一分起，無著要轉個方向：前面是把整條路的『階差』鋪開來看，接下來，他要回到這條路上一直在修的內容——菩薩的三增上學：戒、定、慧。第七分先講第一學『增上戒』，細說菩薩戒與聲聞戒究竟差別在哪；隨後分八『增上心』（定）、分九『增上慧』（慧）接續而下。十地是這條路的刻度，三學則是這條路上始終在練的功夫——兩者本是一事的兩面。
承衍
本分向前承接分四的見道與分五的六度，向後以十地統攝三增上學的修行；《辯中邊論·辯無上乘品》亦可互見十地修位。承衍在此只顯次第相接，不把旁論的分目移入本分。
Scriptural and Commentarial Ground
The ten grounds in this division rest on the scriptural sequence of the Ten Grounds. The root treatise correlates ten grounds, ten ignorances, and ten aspects of the dharma-realm; the two ancient commentaries then explain what is countered and realized on each ground.
The previous chapter (Chapter Five) just finished telling us: the six perfections — giving, discipline, patience, vigor, meditation, and wisdom — are both the cause of awakening into mere-cognition and its fruit. But once we have said that, a very concrete question rises up: cultivating the same six perfections, a bodhisattva who has only just set out and a bodhisattva on the verge of buddhahood stand worlds apart. How is this "distinction in cultivation" to be set up? Exactly how many stages does this path to buddhahood divide into? What does each stage counter, and what does each stage realize?
This chapter is Asanga's direct answer to that question. What he sets before us is the single most famous progress-map in all of Mahayana: the ten bodhisattva grounds. From the Joyful Ground, the first foothold on the path of the noble ones, all the way up to the Dharma-Cloud Ground on the brink of buddhahood, the ten grounds are like ten steps of a staircase, marking out clear gradations along the long journey from the path of seeing to buddhahood. This chapter is the instruction manual for that map. What follows tracks Asanga's words, taking them passage by passage.
1. Why exactly "ten" grounds
Reading "ten grounds," you might first want to ask: why neither more nor fewer than exactly ten? Could it not be some other number? Asanga's answer holds the deepest hidden key of this whole chapter.
He says: the reality-realm of suchness is in itself of a single taste, without distinction — it does not divide into stages, does not divide into higher and lower; it is perfectly complete just as it is. The problem lies on our side. Ordinary beings, and even bodhisattvas who have already mounted the grounds, have their realization of this one same reality-realm screened, layer upon layer, by ten ignorances. Each time one layer of ignorance is peeled away, the reality-realm shows you one of its aspects; ten ignorances, ten aspects — and that is why ten grounds are set up: each ground counters one ignorance and realizes one portion of the reality-realm.
Hold this one sentence firmly; it is the key to the whole chapter: the ten grounds are not "ten different suchnesses," but "one same suchness, seen clearly to ten depths." So when Asanga next asks "how do these ten grounds come to be set up," his own answer is exactly: "in order to counter the ten obstructions to be countered, the ten ignorances" — it is in order to counter, one layer at a time, the ignorance that screens the reality-realm that these ten steps exist.
2. The reality-realm shows itself layer by layer: the tenfold reality-realm of the knowable
This is the subtlest place in the chapter. The one same reality-realm, across the ten grounds, gradually shows ten aspects, and Asanga names them ground by ground. As you read, do not take them as ten isolated terms; see them as a single light, each aspect deeper than the last, slowly illuminating the whole sky —
The first ground realizes the all-pervading meaning: suchness, it turns out, pervades all persons and all phenomena, present everywhere; what is broken is the ignorance that supposed suchness was not all-pervading. The second ground realizes the supreme meaning: suchness is most honored, most excellent, and so the bodhisattva upholds discipline to the utmost, allowing not the slightest blemish to consort with it. The third ground realizes the outflow-of-the-excellent meaning: what flows forth in equal measure from suchness is the most excellent teaching, and so the bodhisattva spares not even his own body for the sake of the Dharma, seeking wide learning. The fourth ground realizes the meaning of no appropriation: suchness is not grasped as "mine," and so the bodhisattva lets go of even the most subtle clinging to the Dharma. The fifth ground realizes the meaning of the non-difference of the continuum: the continuum of self and other, of defiled and pure, is in its very nature equal and without distinction. The sixth ground realizes the meaning of undefiled purity: the dependently-arisen is in its nature undefiled, and so it is called "pure." The seventh ground realizes the meaning of the non-difference of the manifold phenomena: the myriad distinct teaching-gates return to a single taste, with no mark to be grasped. The eighth ground realizes the meaning of neither increase nor decrease: suchness neither increases nor decreases as defilement or purity comes and goes — and at this ground one also gains, attendant upon it, two further bases of mastery, mastery over appearance and mastery over the land (the power to manifest forms and lands at will). The ninth ground realizes the meaning of the basis of mastery over wisdom: it gains the basis of the wisdom of mastery, teaching the Dharma without obstruction. The tenth ground realizes the meaning of the basis of mastery over activity: its work of liberating beings attains great mastery, and it gains the bases of mastery over the gates of total-retention (dharani) and the gates of concentration (samadhi) — total-retention and meditative absorption arising spontaneously, of themselves.
Each of the ten aspects is deeper than the one before, and so the reality-realm comes to be recognized in full, layer by layer. Asanga reprises these ten aspects once more in three verses — "the all-pervading, the supreme meaning, and the outflow-of-the-excellent meaning, likewise the no-appropriation meaning, the meaning of the non-difference of the continuum, the meaning of undefiled purity, the meaning of the non-difference of the manifold, the meaning of neither increase nor decrease, and the meaning of the four bases of mastery" — gathering the ten aspects into a single, memorable framework. The closing line — "within the reality-realm there are ten undefiled ignorances; to counter these obstructions to be countered, the ten grounds are set up" — draws the whole thread, "ten aspects — ten ignorances — ten grounds," back into one place: it is because there are these ten layers of ignorance within the reality-realm to be broken that these ten grounds are established.
3. A crucial distinction: the same ignorance is not defiling for the two vehicles, yet IS defiling for bodhisattvas
Having laid out the ten aspects and the ten ignorances, Asanga immediately adds a sentence that is easy to read past yet extremely important: these "ten ignorances" are not counted as "defiling" for sravakas and pratyekabuddhas; for bodhisattvas, however, they ARE "defiling."
How can the same layer of ignorance be no hindrance to one person yet something the other absolutely must break? Asanga's meaning is this: these ignorances do not obstruct "liberating oneself from birth-and-death" — and liberation from birth-and-death is precisely the goal of the sravaka and the pratyekabuddha; since they do not hinder that goal, they are naturally not counted as defiling for the two vehicles. But these same ignorances do gravely obstruct "knowing all things comprehensively, perfectly accomplishing buddhahood" — and that is precisely the bodhisattva's goal; since they hinder what the bodhisattva seeks, for the bodhisattva they are a defilement that absolutely must be broken.
In their commentaries here, the two ancient masters Vasubandhu and Asvabhava both follow the root treatise in expounding it this way, and they make concrete the reason "why it is defiling for the bodhisattva": these ten ignorances belong to the category of the obstruction to the knowable — what they obstruct is the great awakening of "knowing all things comprehensively," not "one's own liberation." So the same layer of ignorance, because the aspiration differs, has its standing reversed. This one distinction in fact points to the deepest dividing line between the Great Vehicle and the two vehicles: it lies not in "whether or not the afflictions are severed," but in "how far one means to go" — if you seek only your own liberation, these ignorances may go unbroken; if you mean to attain buddhahood, not one of them can be evaded.
4. The ten ground-names, each with its own provenance
Asanga took none of the ten ground-names at random; he turns back and accounts, ground by ground, for where each name comes from. Read these ten names in sequence, and they themselves form a single ascending line, from the first realization of the noble station to the great cloud that covers all obstruction —
The first ground is named "Joyful": because here, for the first time, one truly gains the capacity to "accomplish the benefit of self and other," and, first mounting the noble station, one is filled with great joy. The second ground is named "Stainless": because one thoroughly leaves behind the stain of violating discipline. The third ground is named "Radiant": because it becomes the basis of the non-regressing concentrations (the equipoises of attainment and absorption) and the basis of the radiance of the great Dharma, and so it is as if giving off light. The fourth ground is named "Blazing": because the thirty-seven factors of awakening are like a mass of flame, burning up every obstruction clean. The fifth ground is named "Hard-to-Conquer": because it can harmonize into one — and bring into accord — the "wisdom of the supramundane true-meaning" and "mundane wisdom," two things by nature opposed and at odds with each other; supremely hard, yet accomplished, hence the name. The sixth ground is named "Manifest": because, relying on the wisdom of dependent arising, it can bring the perfection of wisdom directly before one, present in front. The seventh ground is named "Far-Reaching": because it reaches the very last station of that stretch of practice that still requires effortful exertion (beyond this, ascending further, one enters the ground of spontaneous, effortless functioning). The eighth ground is named "Immovable": because no appearance, no effortful practice, can shake it. The ninth ground is named "Good-Wisdom": because it gains the most excellent "unobstructed wisdom." The tenth ground is named "Dharma-Cloud": because it gains the great wisdom that "gathers and grasps all phenomena," holding within it measureless gates of total-retention and gates of concentration — just like a vast cloud, able to cover an obstruction as wide as space, and able to moisten and perfect the dharma-body. The name "Dharma-Cloud" is the cloud of majesty at the very end of the whole bodhisattva path. This is the one ready-made image Asanga uses in this chapter, needing no other added to it.
5. What counts as having "attained" a ground: the four marks of attainment
With the ground-names told, Asanga asks: what does it take to count as having "attained" a ground? He gives four levels —
The first is attaining resolve: giving rise to a deep faith and understanding in the state of that ground. The second is attaining right conduct: being able to carry out the ten kinds of right Dharma-conduct that accord with that ground. The third is attaining penetration — and this one is the most marvelous: once a bodhisattva penetrates the reality-realm at the first ground, he "can penetrate all the grounds comprehensively"; penetrate one, and one penetrates all. Why? Precisely as said before — the ten grounds realize one same reality-realm; since the first ground has already intimately realized the reality-realm, what the later grounds realize is no more than deeper aspects of that same reality-realm, and so penetration at one point puts the whole course within view. The fourth is attaining consummation: cultivating that ground to its ultimate perfection.
6. How these grounds are "cultivated": the five cultivations yielding five fruits
So how, concretely, does a bodhisattva "cultivate" within each ground? Asanga says: within every single ground, one walks on two legs — calm-abiding (samatha) and insight (vipasyana) — and the manner of cultivation is of five kinds:
First, comprehensive cultivation, gathering all merits together and cultivating them at once; second, markless cultivation, not grasping at appearances; third, effortless cultivation, accomplished spontaneously without exertion; fourth, intensifying cultivation, like a fire growing fiercer, diligent and non-regressing; fifth, never-satisfied cultivation, never resting content with what has already been gained.
These five cultivations bear five fruits, and Asanga matches them one to one: first, in moment after moment, dissolving away, bit by bit, the coarse substratum of latent tendencies that underlies a life (the basis of coarseness); second, leaving the various appearances behind and tasting the "joy of the Dharma" (the joy of the Dharma-garden); third, truly recognizing that radiance of the great Dharma, all-pervading, measureless, and without bound; fourth, on the side of purity, functioning spontaneously without conceptual construction and without appearance; fifth, in order to perfect the dharma-body, ceaselessly laying the groundwork for "the ever-higher cause of the next stage" (the ever-superior cause). Cultivation and fruit thus beget each other step by step, each level lifting up the one above it.
7. Why the six perfections here open out into "ten perfections": the latter four
Earlier, Chapter Five spoke of the six perfections. But by the time we reach the ten grounds, Asanga says that, because each ground is to be made "ever more excellent" and to bring out its own distinctive emphasis, the six perfections open out into the ten perfections — across the first six grounds, each takes one of the six perfections as its principal cultivation; in the latter four grounds, four further perfections are added. Which four are these latter four?
First, the perfection of skillful means: dedicating the roots of goodness amassed by the first six perfections, together with all sentient beings, toward the joint pursuit of unsurpassed perfect awakening. Second, the perfection of vows: giving rise to all manner of subtle, great vows, summoning excellent supporting conditions for the practice yet to come. Third, the perfection of powers: by the two powers of "discernment and cultivation," causing the first six perfections to function without interruption. Fourth, the perfection of wisdom: through the first six perfections accomplishing a sublime wisdom, by which one enjoys the joy of the Dharma oneself and ripens sentient beings.
Two things must be remembered here, lest the reading go astray. First: these latter four perfections are in fact all an unfolding of the "perfection of wisdom" (prajna) — Asanga states plainly that these four are to be understood as encompassed by the non-conceptual wisdom and the subsequently-attained wisdom of the perfection of wisdom. In other words, the ten perfections are not four extra things added on outside the six; they are branches and leaves opened out from the single perfection of wisdom. Second: it is not that a given ground cultivates only one given perfection; on the contrary, no perfection is left uncultivated — in truth, every ground cultivates all the perfections together; it is only that, ground by ground, one perfection stands out with special prominence. This whole body of teaching, Asanga says, is gathered within the "treasury of the perfections."
8. How long it takes to walk this path: the three incalculable great eons
The last question, and the one that makes one draw a breath: to walk the ten grounds to the end, cultivating to perfection — exactly how long does it take? Asanga's answer is the famous three incalculable great eons — three stretches of time too long to be counted; and he assigns these three stretches to five kinds of practitioner (five persons):
The first stretch (the first incalculable eon) is the span walked through by the person of resolute conduct — that is, the stage before mounting the grounds, cultivating by the force of resolve on the path of accumulation and the path of application. The second stretch (the second incalculable eon) is the span walked through by the person of purified, intensified, superior aspiration and the persons of conduct-with-appearance and conduct-without-appearance — corresponding to the stretch from the first ground up to the seventh. The third stretch (the third incalculable eon) is the span walked through by the person of effortless conduct — corresponding to the stretch from the eighth ground all the way up to the tenth, that final reach already entered upon the realm of spontaneous, effortless functioning.
Asanga closes with a verse that distills the marks of progress across these three great eons into four words: "purity, intensified power, firm resolve, ascent" — purity of aspiration (the purity of the intensified superior aspiration), intensification of power, firmness of resolve, and step-by-step ascent. These four words are the entire mark of progress of the bodhisattva who, across three great eons, advances from the first arising of the mind ever upward.
Closing
Looking back over this chapter, you find that Asanga has done something remarkable: he has taken the abstract "cultivating the six perfections" of Chapter Five and grounded it in a map with visible gradations. The ten grounds, it turns out, are not ten different destinations but one same sky of suchness, with the clouds peeled back layer by layer — each level breaking one ignorance and revealing one aspect of the reality-realm, each ground-name recording its place along the path. The "attainment" of a ground has four marks; the "cultivation" of each ground has five cultivations bearing five fruits; the six perfections here open out into ten, and the latter four are after all gathered back into the perfection of wisdom; and to walk the whole course takes three incalculable great eons, matched to five kinds of practitioner. In a word, this is the complete answer to "how many stages the path to buddhahood divides into, and what each stage breaks and realizes."
From the next chapter on, Asanga turns in a new direction: up to here he has spread out the "gradations" of the whole path for us to see; next, he returns to the content that has been cultivated all along on this path — the bodhisattva's three higher trainings: discipline, concentration, and wisdom. Chapter Seven first treats the first training, higher discipline, expounding in detail just where the bodhisattva's discipline differs from the sravaka's; then Chapter Eight, "higher mind" (concentration), and Chapter Nine, "higher wisdom" (wisdom), follow in turn. The ten grounds are the gradations of this path; the three trainings are the very work practiced upon it throughout — the two are but two faces of one thing.
Later Reception
This division receives the path of seeing from division four and the six perfections from division five, then supplies the ten-ground span within which the three higher trainings unfold. The chapter on the unsurpassed vehicle in Discerning the Middle and Extremes may be read alongside it without importing its divisions here.
考據Apparatus
科判定位
此分在說什麼 — 第五殊勝「彼因果修差別」，即菩薩十地（daśa-bhūmi）：分五六度於十地中分分修習之階差。結構：（a）十地名（極喜/離垢/發光/焰慧/極難勝/現前/遠行/不動/善慧/法雲）；（b）立十之由 = 對治十無明所治障；（c）十相所知法界（遍行/最勝/勝流/無攝受/相續無差別/無雜染清淨/種種法無差別/不增不減〔+相·土自在〕/智自在/業自在）；（d）四得相；（e）五修五果；（f）後四度（方便/願/力/智，合前六為十度）；（g）三無數大劫·五補特伽羅。
與全論的關聯 — 分六是『修』之階差軸：分五立六度，分六鋪十地修程（六度→十度）；分七–九三增上學即十地修行之戒定慧三面別說。
異譯·平行對勘
「彼因果修差別」三系：玄奘 彼因果修差別 / 真諦 入因果修差別（勝相） / 佛陀扇多 入彼修因果（表在分一考據 〈異譯·平行對勘〉甲）。十地名三系逐字對勘（— 前五地三系各異，後五地全同）：
| # | 玄奘 T1594〔0145b21〕 | 真諦 T1593〔修差別勝相品·0125c27〕 | 佛陀扇多 T1592〔0106c21〕 |
|---|---|---|---|
| 1 | 極喜 | 歡喜 | 歡喜 |
| 2 | 離垢 | 無垢 | 離垢 |
| 3 | 發光 | 明焰 | 明作 |
| 4 | 焰慧 | 燒然 | 焰 |
| 5 | 極難勝 | 難勝 | 難勝 |
| 6–10 | 現前／遠行／不動／善慧／法雲 | 現前／遠行／不動／善慧／法雲 | 現前／遠行／不動／善慧／法雲 |
前五地三系鼎異（玄奘『極喜／發光／焰慧／極難勝』· 真諦『歡喜／明焰／燒然』· 佛陀扇多『明作／焰』），後五地三系全同。皆本《華嚴·十地品》而漢譯各異。底本從玄奘。後四度（六度開十度·第七–十）三系逐字對勘：
| # | 玄奘 T1594〔0146a14〕 | 真諦 T1593〔0126b25〕 | 佛陀扇多 T1592〔0107b06〕 |
|---|---|---|---|
| 7 方便善巧 | 方便善巧 | 方便 | 方便 |
| 8 願 | 願 | 願 | 願 |
| 9 力 | 力 | 力 | 力 |
| 10 智 | 智 | 若那（jñāna 音譯） | 智 |
後四度三系大同，唯第十『智』度真諦作音譯『若那』（jñāna，與其六度全音譯之慣例一致——見分五）。
十相法界（十地各證法界一相）三系逐字對勘：
| 地 | 玄奘 T1594〔0145b26〕 | 真諦 T1593〔0126a03〕 |
|---|---|---|
| 初 | 遍行義 | 一切遍滿義 |
| 二 | 最勝義 | 最勝義 |
| 三 | 勝流義 | 勝流義 |
| 四 | 無攝受義 | 無攝義 |
| 五 | 相續無差別義 | 相續不異義 |
| 六 | 無雜染清淨義 | 無染淨義 |
| 七 | 種種法無差別義 | 種種法無別義 |
| 八 | 不增不減義（相·土自在依止義） | 不增減義 |
| 九 | 智自在依止義 | 定·土·智自在依止義 |
| 十 | 業自在依止義（陀羅尼·三摩地門自在依止） | 業自在依止義 |
玄奘與真諦的十相義近並（遍行↔一切遍滿、無攝受↔無攝、相續無差別↔相續不異、無雜染清淨↔無染淨；八地起「自在依止」諸義〔T1594 0145c02–05／T1593 0126a08–10〕相近）。佛陀扇多 T1592「十種相智法界」（0106c24）的措辭與次序不同：先作「一切處義」，繼云「初地中上義」，其後為「因上義」、「無所取義」、「身心無差別義」、「無煩惱淨義」、「種種法無差別義」、「無勝無劣義」等；逐項對位存疑，故不強作一對一配屬。底本從玄奘。
經論宗依
本分無外引經證——通篇論主自說（十地體系），嵌頌二處：三頌「遍行，最勝義，及與勝流義…」（十相法界並總結十地）；二句頌「清淨，增上力，堅固心，昇進，名菩薩初修無數三大劫」。這些論主造頌在白話譯注中標作〔攝頌〕。十地法門可與《華嚴經·十地品》《十地經》互讀，但本分沒有逐字引用彼經。
所本經（十地法門） — 十地說源出《華嚴經·十地品》（現存 80華嚴 T10n0279〈十地品〉）／《十地經》；攝論自攝其義。攝論原典已佚；十地名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；十地專釋有世親《十地經論》T26n1522。
本論釋要
分六不破他派，而是十地的系統安立。下列依三個單元概括本論立義，並列世親 T1597、無性 T1598 二釋；二釋大體近同，唯五補特伽羅一處無性另作簡別。
- 十地對治十無明（0145b–c） 本論： 十地各治十相法界上一「不染污無明」（於聲聞獨覺非染、於菩薩染）。〔十相法界逐句義理不在此重述。〕 古釋： 十相法界·十無明·『無明於聲聞獨覺非染、於菩薩染』皆論本文；世親（T1597 0357c27 以下）／無性（T1598 0423a18 以下）隨論順釋、指實近同；『無明於菩薩染』之所以（所知障攝、障大菩提而不障解脫）二釋同旨，無性偶詳，無諍。
- 地名釋·四得·五修五果（0145c–0146a） 本論： 逐地釋名（初地極喜……十地法雲）；四得相（勝解／正行／通達／成滿）；五修（集總／無相／無功用／熾盛／無喜足）成五果。 古釋： 二釋隨論順釋，列目與訓近同，異唯疏密之微，無分判之諍。
- 後四度·三大劫（0146a–b） 本論： 前六地修六度，後四地別修方便／願／力／智（般若後得攝）；五補特伽羅經三無數大劫圓滿。 古釋： 後四度與三大劫，二釋大體順釋相同。五補特伽羅一處則有差別：世親（T1597 0360b11）逕列五補特伽羅配三劫；無性（T1598 0426a01）冠以「應知唯一補特伽羅位差別故，建立五種」，明示五種是一人的位次差別。世親未作這項簡別；二說並列，未另作取捨。
總之，分六立十地修習差別，二釋大體順承根本論；主要差異是無性把五補特伽羅明定為一人的五種位次。主要出處為世親 T1597 0360b11 與無性 T1598 0426a01。《十地經論》T26n1522 是十地專釋，可供互讀。
分六以菩薩十地立『修差別』：十地各治一分法界無明，六度於其中分分增修為十度，歷三大劫而至法雲——『修』之階差全圖。
諸家異釋
分六「彼修差別」（菩薩十地）：世親釋（bhāṣya）真諦 T1595 · 笈多 T1596 · 玄奘 T1597；無性釋（upanibandhana）玄奘 T1598。十地名、十相法界、十無明對治、無明於菩薩染而於二乘非染、四得、五修五果，二釋多隨根本論順釋；以下只列五補特伽羅一處實質差異。
〔一〕五補特伽羅經三大劫——是五人？是一人五位？
- 世親釋（T1597 0360b11–）：逕列五——「有五補特伽羅經三無數大劫者，謂勝解行補特伽羅，於解行地中經初無數大劫…」順次列五補特伽羅配三劫。
- 無性釋（T1598 0426a01–03）：加簡別——「應知唯一補特伽羅，位差別故建立五種，謂後所說勝解行等」：五者實是同一補特伽羅之位次差別，非五異人。
- 〔異點〕同數五、同配三大劫；無性別明『五即一人之位差別』，世親逕列而未作此簡。
〔二〕十相法界・十無明・無明染非染
- 世親釋（T1597 0357c27–0358a16）／無性釋（T1598 0423a18–b06）：十相法界（遍行…業自在依〔分八不增不減開相/土二自在〕）、十無明對治、『此無明於聲聞獨覺非染污、於菩薩是染污』三事，二釋皆隨論順釋、指實近同。
- 〔異點〕疏密之微——無明『於菩薩染』之所以（是所知障攝、障大菩提而不障解脫）二釋同旨；無性偶較詳，無分判之諍。
總之，分六二釋大體順承根本論；五補特伽羅一處，無性另作『唯一補特伽羅位差別』之簡別。世親《十地經論》T26n1522 為十地專釋，並非《攝大乘論》釋；以上異說並列，未另作取捨。
術語
關鍵詞 — 菩薩十地 · 十無明所治障 · 十相法界（dharma-dhātu）· 五修五果 · 後四波羅蜜多（方便/願/力/智）· 三無數大劫。
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
本分正立十地修行差別，根本論與所錄古釋未以一項譬喻統攝十地；此處從闕。
互讀·承衍
- 華嚴經·十地品（T10n0279）+ 十地經論（T26n1522）：十地之經據與專釋（分六之源）。
- 分五：六度——分六後四地修方便/願/力/智，合成十度。
- 分四：初地極喜=見道（分四），分六為見道後修道之十地全程。
- 辯中邊論·辯無上乘品：十地修位，可旁參。
校本定位
- 玄奘 T31n1594 · 分六（彼修差別分）0145b19–0146b04（卷下）。
- 真諦 T31n1593 · 入因果修差別勝相品 佛陀扇多 T31n1592 · 卷中–下。
- 釋論分六對應段出處：T1597 0357c21 T1598 0423a12 T1595〈入因果修差別品五〉0221a06（之二 0229b06）T1596〈修差別勝相勝語五〉0302b05。
Structural Location
What this chapter does — the fifth eminent point, "the differentiated cultivation of that cause-and-fruit," i.e. the ten bodhisattva grounds (daśa-bhūmi): the stages across which fen 5's six perfections are cultivated. Structure: (a) the ten names (Joyful / Stainless / Radiant / Blazing / Hard-to-Conquer / Manifest / Far-Reaching / Immovable / Good-Wisdom / Dharma-Cloud); (b) why ten = to counter the ten ignorances; (c) the ten aspects of the dharma-realm (all-pervading / supreme / outflowing / non-appropriation / undifferentiated-continuity / undefiled-purity / undifferentiated-dharmas / neither-increase-nor-decrease 〔+ mastery of mark · of land〕 / mastery of cognition / mastery of action); (d) the four attainments; (e) the five cultivations and five fruits; (f) the later four perfections (means / vow / power / cognition — with the first six making ten); (g) three incalculable eons · five persons.
Relation to the whole — Fen 6 is the axis of cultivation's stages: fen 5 establishes the six perfections, fen 6 lays out the ten-ground cultivation-course (six → ten perfections); fen 7–9, the three higher trainings, are the separate ethics/concentration/wisdom faces of this ten-ground practice.
Recensions and Parallels
"The differentiated cultivation of that cause-and-fruit": Xuanzang 彼因果修差別 / Paramārtha 入因果修差別 / Buddhaśānta 入彼修因果. In the ten ground-names, the first five differ and the later five are identical across all three recensions.
| # | Xuanzang T1594〔0145b21〕 | Paramārtha T1593〔修差別勝相品·0125c27〕 | Buddhaśānta T1592〔0106c21〕 |
|---|---|---|---|
| 1 | 極喜 | 歡喜 | 歡喜 |
| 2 | 離垢 | 無垢 | 離垢 |
| 3 | 發光 | 明焰 | 明作 |
| 4 | 焰慧 | 燒然 | 焰 |
| 5 | 極難勝 | 難勝 | 難勝 |
| 6–10 | 現前／遠行／不動／善慧／法雲 | 現前／遠行／不動／善慧／法雲 | 現前／遠行／不動／善慧／法雲 |
The first five grounds differ three ways (Xuanzang 極喜／發光／焰慧／極難勝 · Paramārtha 歡喜／明焰／燒然 · Buddhaśānta 明作／焰), the later five are identical across all three. All are based on the Avataṃsaka Ten-Grounds chapter, each Chinese rendering differing. Base text follows Xuanzang.
The later four perfections (the six opened into ten, nos. 7–10) are compared across the three recensions:
| # | Xuanzang T1594〔0146a14〕 | Paramārtha T1593〔0126b25〕 | Buddhaśānta T1592〔0107b06〕 |
|---|---|---|---|
| 7 skillful means | 方便善巧 | 方便 | 方便 |
| 8 vow | 願 | 願 | 願 |
| 9 power | 力 | 力 | 力 |
| 10 cognition | 智 | 若那（jñāna, transliterated） | 智 |
The later four are broadly common across the three; only the tenth, 智 (cognition), is transliterated by Paramārtha as 若那 (jñāna, consistent with his transliterating all six perfections — see fen 5).
The ten dharma-realm aspects, one realized at each ground, are compared below:
| ground | Xuanzang T1594〔0145b26〕 | Paramārtha T1593〔0126a03〕 |
|---|---|---|
| 1st | 遍行義 | 一切遍滿義 |
| 2nd | 最勝義 | 最勝義 |
| 3rd | 勝流義 | 勝流義 |
| 4th | 無攝受義 | 無攝義 |
| 5th | 相續無差別義 | 相續不異義 |
| 6th | 無雜染清淨義 | 無染淨義 |
| 7th | 種種法無差別義 | 種種法無別義 |
| 8th | 不增不減義（相·土自在依止義） | 不增減義 |
| 9th | 智自在依止義 | 定·土·智自在依止義 |
| 10th | 業自在依止義（陀羅尼·三摩地門自在依止） | 業自在依止義 |
Xuanzang and Paramārtha run near-parallel on the ten aspects (遍行 ↔ 一切遍滿, 無攝受 ↔ 無攝, 相續無差別 ↔ 相續不異, 無雜染清淨 ↔ 無染淨; from the eighth ground on, the "self-mastery support" aspects [T1594 0145c02–05 / T1593 0126a08–10] share the same structure). Buddhaśānta T1592's "ten-aspect cognition dharma-realm" (0106c24) differs in wording and sequence: it opens with「一切處義」and then「初地中上義」, followed by「因上義」,「無所取義」,「身心無差別義」,「無煩惱淨義」,「種種法無差別義」, and「無勝無劣義」. Item-by-item alignment is uncertain, so it is not forced into a one-to-one mapping. Base text follows Xuanzang.
Canonical Foundations
No external citation in this chapter — throughout the author's own exposition (the ten-ground system), with two verse-blocks: three verses "all-pervading, the supreme, and the outflowing…" (the ten dharma-realm aspects + the ten grounds) · a couplet "purity, ascendant power, firm mind, advancing — the bodhisattva's first cultivation, three incalculable eons." The ten-grounds teaching derives from the Avataṃsaka Ten-Grounds chapter / Daśabhūmika-sūtra; the Saṃgraha states the ten-ground meaning in its own words rather than quoting that sūtra verbatim.
The sūtra source (the ten grounds) — the teaching derives from the Avataṃsaka Ten-Grounds chapter (T10n0279) and the Daśabhūmika-sūtra; the Saṃgraha gathers its meaning. No ancient transmitted Sanskrit of the Saṃgraha survives. Ancient commentaries: Vasubandhu T1595–97 · Asvabhāva T1598; the dedicated ground-commentary is Vasubandhu's Daśabhūmika-bhāṣya T26n1522.
Root-Treatise Exposition
Fen 6 systematically establishes the ten grounds through three substantive units.
- The ten grounds counter the ten ignorances (0145b–c) Root treatise. Each ground counters one "undefiled ignorance" concerning one aspect of the dharma-realm. It is non-defiling for śrāvakas and pratyekabuddhas but defiling for bodhisattvas. Commentaries. Vasubandhu (T1597 0357c27ff.) and Asvabhāva (T1598 0423a18ff.) follow the ten aspects and ten ignorances closely. Both explain that the ignorance belongs to the cognitive obstacle: it obstructs great enlightenment but not liberation, with Asvabhāva sometimes giving more detail.
- Name-glosses · four attainments · five cultivations and fruits (0145c–0146a) Root treatise. The grounds are glossed by name from Joyful to Dharma-Cloud; the four attainments are conviction, right practice, penetration, and completion; the five cultivations are gathered-total, signless, effortless, blazing, and never-content, each yielding its fruit. Commentaries. The two commentaries list and gloss these in close parallel.
- The later four perfections · three eons (0146a–b) Root treatise. The first six grounds cultivate the six perfections; the later four cultivate means, vow, power, and cognition, subsumed under prajñā's subsequent cognition. Five persons complete the course over three incalculable eons. Commentaries. Vasubandhu (T1597 0360b11) lists the five persons against the three eons. Asvabhāva (T1598 0426a01) adds that these are one and the same person, distinguished into five by stage, preventing them from being mistaken for five different persons. The Daśabhūmika-bhāṣya T26n1522 provides a separate ground-specific cross-reading.
Fen 6 establishes the "differentiated cultivation" through the ten bodhisattva grounds: each ground counters one portion of the dharma-realm's ignorance, the six perfections cultivated stage by stage into ten across them, through three incalculable eons to the Dharma-Cloud — the full map of cultivation's stages.
Ancient Commentarial Readings
Vasubandhu's bhāṣya survives in Paramārtha T1595, Dharmagupta T1596, and Xuanzang T1597; Asvabhāva's upanibandhana survives in Xuanzang T1598. On the ten ground-names, ten dharma-realm aspects, ten ignorances, four attainments, and five cultivations and fruits, the two commentaries closely follow the root. Their clearest difference concerns whether the five persons passing through three eons are distinct persons or stages of one person.
〔1〕 The five persons who pass through three eons — five persons? or one person in five stages?
- Vasubandhu commentary (T1597 0360b11–): lists five straight — "there are five persons who pass through three incalculable eons, namely the conviction-practice person, who in the conviction-and-practice ground passes through the first incalculable eon…" listing in order the five persons matched to the three eons.
- Asvabhāva commentary (T1598 0426a01–03): adds a discriminating gloss — "know that it is one and the same person, five kinds set up by position-difference, namely the conviction-practice and the rest stated afterward": the five are in truth the position-stages of one and the same person, not five different persons.
- Difference. Both give the same fivefold sequence and matching to the three eons, but Asvabhāva explicitly identifies the five as stage-differences of one person; Vasubandhu lists them without that qualification.
〔2〕 The ten dharma-realm aspects · the ten ignorances · ignorance defiling or non-defiling
- Vasubandhu commentary (T1597 0357c27–0358a16) / Asvabhāva commentary (T1598 0423a18–b06): the ten dharma-realm aspects (all-pervading … the support of mastery of action 〔fen 8's neither-increase-nor-decrease opens into mastery of mark / of land〕), the countering of the ten ignorances, and the three matters "this ignorance is non-defiling for śrāvakas/pratyekabuddhas, defiling for bodhisattvas" — on all the two commentaries follow the root, concrete and near-alike.
- Difference. Both give the same rationale: the ignorance belongs to the cognitive obstacle and obstructs great enlightenment but not liberation. Asvabhāva is at times fuller.
Vasubandhu's Daśabhūmika-bhāṣya T26n1522 is a separate, ground-specific commentary and may be read alongside this chapter.
Terminology
Keywords — the ten bodhisattva grounds · the ten ignorances · the ten aspects of the dharma-realm · five cultivations and five fruits · the later four perfections (means / vow / power / cognition) · three incalculable eons.
Similes and Rhetoric
This chapter establishes the differentiated cultivation of the ten grounds. The recorded root and commentaries give no single governing simile for all ten, so none is supplied here.
Cross-Reading and Reception
- Avataṃsaka Ten-Grounds chapter (T10n0279) + Daśabhūmika-bhāṣya (T26n1522): the scriptural source and dedicated commentary for the ten grounds (the source of fen 6).
- Fen 5: the six perfections — fen 6's later four grounds cultivate means / vow / power / cognition, making ten.
- Fen 4: the first ground (Joyful) = the path of seeing (fen 4); fen 6 is the full path of cultivation across the ten grounds thereafter.
- Madhyāntavibhāga · Chapter on the Unsurpassed Vehicle: the stages of cultivation across the ten grounds, worth consulting alongside.
Textual Location
- Xuanzang T31n1594 · fen 6 (Distinctions in That Cultivation) 0145b19–0146b04 (fasc. 3).
- Paramārtha T31n1593 · Chapter on the Cultivation of Cause-and-Fruit (fasc. 2–3).
- Buddhaśānta T31n1592 · fasc. 2–3.
- Commentary loci: T1597 0357c21 · T1598 0423a12 · T1595 〈Cultivation-Distinction chapter 5〉 0221a06 (sub-2 0229b06) · T1596 〈Cultivation-Distinction division 5〉 0302b05.