瑜伽師地論 菩薩地 · 成熟品
一句：整條菩薩道就是一個「熟」字——種姓所下的無漏種子熟到二障斷淨（成熟自性），發心立的願熟到歷六地能度人（能成熟），所度眾生熟到現生證果乃至般涅槃（已成熟相）；而成熟自佛法與成熟有情，是同一件事。
三眼目：
- 六門·成熟自性＝無漏種子熟（眼）：成熟略有六門——自性／所成熟補特伽羅（聲聞·獨覺·佛·無種姓四種）／差別（諸根·善根·智慧·下中上）／方便（二十七種）／能成熟（六地菩薩）／已成熟相。成熟自性＝善法種子數習至「無間能證二障清淨」〔0496c01〕；古德遁倫釋「善法種子」即法爾無漏種子〔0520c07〕＝承種姓品本性住種姓·所順「二障斷淨」＝承真實義品第四真實（所知障淨智所行）。三熟喻（癰痤·瓦器·眾果〔0496c05〕）景配二障可斷／道可修／菩提可證〔0520c17〕。
- 三障對三成熟·二十七方便（眼）：諸根成熟→異熟障·善根成熟→業障·智慧成熟→煩惱障〔0497a05·遁倫「八勝身離三塗·善根離惡業·智慧離煩惱」0521a21〕。二十七方便〔0497a11〕遁倫攝為自利十／利他六／重明自利六／重辨利他五·前十五對〔0521a25〕；降伏下中上犯戒慈心諫誨／訶罰／驅擯（罰亦為成熟）〔0521b17〕。
- 能成熟六地＝修證階位全圖·已成熟三品（眼）：六地（勝解行/淨勝意樂/行正行/墮決定/決定行正行/到究竟〔0498a11〕）＝菩薩階位——遁倫據四十九卷配地前四十心→初地→二至七地→八地→九地→十地〔0521c08〕／窺基引《攝論》配三僧祇〔0140b13〕，二配並陳。已成熟相：三品成熟對證沙門果／般涅槃〔0498a21〕；菩薩三無數劫配熾然·無動·極善清淨三覺品〔0498b08·名釋 0498b18〕；下品初劫猶往惡趣＝悲願留惑潤生（基金翅鳥喰龍腳沾泥喻·非本意墮〔0522b22〕）；三品復各三品（下下…上上九品·無量品〔0498c01〕）。
附指引：
- 承種姓品（本性住無漏種子）·真實義品（第四真實二障斷淨）·威力品（神通引攝為成熟之具）；能成熟六地＝自他利品七處學總綱「成熟」處（處5/6）之事業。下接菩提品（成熟之極即證菩提）。
- 六地配位二讀（遁倫四十九卷·窺基攝論三僧祇）·三障對三成熟·三熟喻配·無種姓所成熟之古德諍（測錄涅槃佛性↔善戒地持大莊嚴楞伽五姓·西方解）見〈考據〉目三·目四，唯錄不判。
- 異譯：曇無讖方便處成熟品第六（存「成熟」詞·二障作「煩惱障及智慧障」·二十七方便·快淨）·求那跋摩地調伏品第七（「成熟」全作「調伏」·方便僅二十二·六地名異·大淨不動純善最大寂靜）；攝決擇分決擇成熟品唯決「十法行」、自言「餘決擇文更不復現」（不重決六門）（〈考據〉目二）。
In one line: The whole bodhisattva path is one word, "ripen" — the uncontaminated seed sown by the lineage ripens to the purification of the two obstructions (the intrinsic nature of maturation); the vow made in arousing the mind ripens to being able, through the six grounds, to deliver others (the person who matures); the beings one delivers ripen to realizing the fruit in the present life, and even to parinirvāṇa (the marks of the one already matured); and to mature one's own buddha-dharma and to mature sentient beings are one and the same matter.
Three points of the eye:
- The six approaches · the intrinsic nature of maturation = the ripening of the uncontaminated seed (the eye): maturation is, in brief, of six approaches — the intrinsic nature / the person to be matured (four kinds: śrāvaka · pratyekabuddha · buddha · no-lineage) / the distinctions (the faculties · the wholesome roots · wisdom · inferior-middling-superior) / the means (twenty-seven kinds) / the person who matures (the bodhisattva of the six grounds) / the marks of the one already matured. The intrinsic nature of maturation = the seeds of wholesome dharmas cultivated again and again to "being able, without interval, to realize the purification of the two obstructions" 〔0496c01〕; the ancient master Dunlun glosses these "seeds of wholesome dharmas" as just the naturally-existing uncontaminated seeds 〔0520c07〕 = carrying forward the natively-dwelling lineage of the Chapter on Lineage · the "cutting-off and purification of the two obstructions" it accords with = carrying forward the fourth reality of the Chapter on the True Meaning (the reality ranged over by the knowledge that purifies the cognitive obstruction). The three ripening similes (boil · earthenware · fruit 〔0496c05〕) Jing matches to: the two obstructions can be cut off / the path can be cultivated / awakening can be realized 〔0520c17〕.
- The three obstructions paired with the three ripenings · the twenty-seven means (the eye): the maturation of the faculties → the obstruction of maturation · the maturation of the wholesome roots → the obstruction of karma · the maturation of wisdom → the afflictive obstruction 〔0497a05 · Dunlun, "the eight excellent [aspects of] body depart the three evil destinies · the wholesome roots depart evil karma · wisdom departs the afflictions" 0521a21〕. The twenty-seven means 〔0497a11〕 Dunlun gathers into self-benefit ten / benefiting others six / again clarifying self-benefit six / again setting forth benefiting others five · the first ten in five pairs 〔0521a25〕; the item "subduing" meets inferior, middling, and superior transgression of the precepts with loving-kindness in admonishing / rebuking / driving out (the penalty too is for the sake of ripening) 〔0521b17〕.
- The person who matures, the six grounds = a whole map of the stages of realization · the marks of the one already matured, the three grades (the eye): the six grounds (the practice of resolute conviction / pure and excellent resolve / coursing in right practice / fallen into the fixed [course] / coursing in right practice with the fixed [course] / arrival at the ultimate 〔0498a11〕) = the bodhisattva's stages — Dunlun, on the strength of fascicle forty-nine, matches the forty minds before the grounds → the first ground → the second through the seventh grounds → the eighth ground → the ninth ground → the tenth ground 〔0521c08〕; Kuiji cites the Compendium of the Mahāyāna to match the three incalculable kalpas 〔0140b13〕, the two matchings set forth together. The marks of the one already matured: the three grades of maturation answering to the realizing of the śrāmaṇa-fruit / parinirvāṇa 〔0498a21〕; the bodhisattva's three incalculable kalpas matched to the three classes of the wholesome dharmas of awakening — blazing · unmoving · utterly well purified 〔0498b08 · the gloss of the names 0498b18〕; the inferior grade in the first kalpa still goes toward the evil destinies = retaining the afflictions to moisten rebirth by the vow of compassion (Kuiji's garuḍa-pecking-the-dragon-and-muddying-its-feet simile · not a falling of one's own intention 〔0522b22〕); the three grades again each in three grades (inferior-inferior … superior-superior, nine grades · measureless grades 〔0498c01〕).
Appended pointers:
- Carries forward the Chapter on Lineage (the natively-dwelling uncontaminated seed) · the Chapter on the True Meaning (the fourth reality, the cutting-off and purification of the two obstructions) · the Chapter on Powers (the drawing-in by the supernormal powers as an instrument of maturation); the six grounds of the one who matures = the enterprise of the item "maturation" (item 5 of 6) within the general rubric of the seven abodes of learning in the Chapter on Self-and-Other Benefit. Next follows the Chapter on Awakening (the utmost of maturation is just the realizing of awakening).
- The two readings of the six grounds (Dunlun, fascicle forty-nine · Kuiji, the Compendium's three incalculable kalpas) · the three obstructions paired with the three ripenings · the matching of the three ripening similes · the ancient dispute over the maturing of the no-lineage (Woncheuk's record: the Nirvāṇa-sūtra's buddha-nature ↔ the Bodhisattva-śīla, the Bodhisattvabhūmi, the Sūtrālaṃkāra, the Laṅkāvatāra five-lineages · a Western gloss) — see the Apparatus, Headings III and IV, recorded only, not judged.
- Alternate translations: Dharmakṣema's Chapter on Maturation within the Section on Means, the sixth (retaining the word "maturation" · the two obstructions rendered "the afflictive obstruction and the obstruction of wisdom" · twenty-seven means · "swiftly-purified"); Guṇavarman's Chapter on the Taming of the Grounds, the seventh ("maturation" rendered throughout as "taming" · only twenty-two means · the six-ground names differ · great-purity, unmoving, purely-wholesome, greatest-stilling); the Chapter Ascertaining Maturation of the Section on Ascertainment ascertains only the "ten practices of the Dharma," itself declaring that "the remaining ascertainment-text no longer appears" (it does not ascertain over again the six approaches) (Apparatus, Heading II).
本地分中菩薩地第十五初持瑜伽處 成熟品第六云何成熟？ 當知成熟略有六種。 一者、成熟自性，二者、所成熟補特伽羅，三者、成熟差別，四者、成熟方便，五者、能成熟補特伽羅，六者、已成熟補特伽羅相。 云何成熟自性？ 謂由有善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪任性、極調善性，正加行滿。 安住於此，若遇大師、不遇大師，皆有堪任、有大勢力，無間能證煩惱障斷、所知障斷。 譬如癰痤，熟至究竟無間可破，說名為熟。 又如瓦器，熟至究竟無間可用，說名為熟。 又如眾果，熟至究竟無間可噉；說名為熟。 如是由有善法種子及數修習諸善法故，獲得能順廣說乃至正加行滿，無間能證二障清淨，說名成熟。 如是名為成熟自性。 云何所成熟補特伽羅？ 謂所成熟補特伽羅略有四種。 一者、住聲聞種姓，於聲聞乘應可成熟補特伽羅；二者、住獨覺種姓，於獨覺乘應可成熟補特伽羅；三者、住佛種姓，於無上乘應可成熟補特伽羅；四者、住無種姓，於住善趣應可成熟補特伽羅。 諸佛菩薩於此四事，應當成熟如是四種補特伽羅。 是名所成熟補特伽羅。 云何成熟差別？ 謂此差別略有六種。 一、諸根成熟，二、善根成熟，三、智慧成熟，四、下品成熟，五、中品成熟，六、上品成熟。 諸根成熟者，謂壽量具足、形色具足、族姓具足、自在具足、信言具足、大勢具足、人性具足、大力具足。 此依身果異熟具足為所依故，堪任發起勇猛精進，修諸善法，於勤修集一切明處心無厭倦。 善根成熟者，謂性薄塵垢為所依止，性於諸惡不善法中心不樂入；諸蓋輕微，尋思薄弱，柔和正直，隨順而取。 智慧成熟者，謂具足正念，為性聰敏，有所堪任、有大勢力，能解善說、惡說法義，能受、能持、能正通達，具足成熟俱生妙慧。 依此妙慧，有所堪任、有大勢力，能令其心究竟解脫一切煩惱。 當知此中，諸根成熟故，解脫異熟障；善根成熟故，能解脫業障；智慧成熟故，解脫煩惱障。 下品成熟者，謂二因緣下品成熟。 一者、未久修習，諸根、善根、智慧成熟因緣未極增長；二者、串習下劣因緣。 中品成熟者，謂即於此二種因緣，隨一闕減，隨一具足。 上品成熟者，謂二因緣俱無闕減。 云何成熟方便？ 當知此有二十七種。 一者、界增長，二者、現緣攝受，三者、趣入，四者、攝樂，五者、初發處，六者、非初發處，七者、遠清淨，八者、近清淨，九者、加行，十者、意樂，十一者、財攝受，十二者、法攝受，十三者、神通引攝，十四者、宣說正法，十五者、隱密說法，十六者、顯了說法，十七者、下品加行，十八者、中品加行，十九者、上品加行，二十者、聽聞，二十一者、思惟，二十二者、修習，二十三者、攝受，二十四者、降伏，二十五者、自成熟，二十六者、請他成熟，二十七者、俱成熟。 界增長者，謂本性善法種子具足為所依止，先來串習諸善法故，後後位中善法種子轉增轉勝，生起堅住。 是名界增長。 現緣攝受者，謂於現法中無倒說法、無倒受持，如理修行法隨法行。 當知界增長，由先世因現在成熟；現緣攝受，由現在因現在成熟。 趣入者，謂得淨信增上力故，或有在家遠離惡行，受持學處；或趣非家遠離諸欲，受持學處。 攝樂者，謂依出離眾苦行迹，及依遠離欲樂、自苦二邊行迹，於佛善說法毘奈耶真實聖教深生愛樂。 初發處者，謂即最初於可厭法深生厭離；於能成辦真實理義，如實了知有勝功德，而創趣入。 名初發處。 非初發處者，謂已趣入補特伽羅，現成熟時，常不捨離諸佛菩薩，諸明了處轉轉明了。 由此成熟，轉轉增進。 遠清淨者，謂由懈怠，或由違緣，經極長時，或經多生、或經多劫方能清淨。 近清淨者，當知一切與此相違。 加行者，謂為獲得自勝義利，猛利樂欲為所依故；或怖當來墮諸惡趣，或怖現法他所譏毀，於諸學處常勤護持；無間所作、殷重所作。 意樂者，謂於諸法正觀察忍為所依故，於佛善說法毘奈耶不可引奪，於他所證深生信解。 信有功德為所依故，於三寶所及於獲得自義利所深信無動。 財攝受者，謂於一切飲食等物有匱乏者，施與一切飲食等物；或於隨順飲食等物有匱乏者，施與隨順飲食等物。 法攝受者，謂或宣說正法，施諸有情；或開顯正義，施諸有情。 神通引攝者，謂具神通者，哀愍有情故，或為有情意樂清淨、或為有情加行清淨增上力故，示現種種神通變化。 欲令有情見已、聞已，於佛聖教，或當獲得意樂清淨，或當修行無倒加行。 彼諸有情，由此神變引攝心故，或有獲得意樂清淨，或有修行無倒加行。 宣說正法者，謂於獲得自勝義利若無堪能，為說正法，伴助令彼發生正行；若有堪能，為說正法，隨順令彼速證通慧。 隱密說法者，謂於嬰兒智慧有情，隱覆廣大甚深義法，為說麁淺易可悟入、易為方便趣入處法。 顯了說法者，謂於廣大智慧有情，已善悟入聖教理者，為其開示廣大甚深道理處法。 下品加行者，謂若遠離無間加行及殷重加行。 中品加行者，謂或遠離無間加行，或復遠離殷重加行，於二加行隨闕一種。 上品加行者，謂無間加行及殷重加行二俱相應。 聽聞者，謂於佛語深生信解，精勤聽聞、受持、讀誦契經等法。 思惟者，謂居遠離，樂思惟法，推度其義，解了決定。 修習者，謂於止、舉、捨相正審觀察為先，深心欣樂修止、舉、捨。 攝受者，謂無染心，以親教師及軌範師道理方便，無有顛倒與作依止。 又即於彼發起種種別供事行。 謂看病行，給施如法衣服、飲食、諸坐臥具、病緣醫藥資生具行，除遣憂愁及惡作行，除遣煩惱、隨煩惱行。 如是等類，當知皆名別供事行。 降伏者，謂深防護自身雜染。 於毀犯者，若犯下品，慈心諫誨；若犯中品，慈心訶罰；若犯上品，慈心驅擯。 當知此中，諫誨、訶罰，令彼及餘利益安樂。 驅擯一種，若重攝受，令彼及餘利益安樂。 若驅擯已，不重攝受，但令其餘利益安樂。 何以故？ 餘若見彼毀犯因緣，既被驅擯，便自防護，不起毀犯故。 自成熟者，謂自宣說隨順正法，令諸有情出不善處，安立善處。 如自所說，亦自修行法隨法行，令諸有情同分隨轉。 勿使他人作如是說：汝自不能出不善處，安立善處，云何於他教授、諫舉、為作憶念？ 他應於汝教授、諫舉、為作憶念。 請他成熟者，謂若有餘無量有情，於彼發起上品愛敬；或復有餘善知方便，於說正法已善修學；即應勸請慇懃營助，令其成熟無量有情。 俱成熟者，謂具二種。 若自成熟，若勸請他令其成熟。 由此所說二十七種成熟方便，當知令前六種成熟差別圓滿。 所謂諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。 云何能成熟補特伽羅？ 謂略有六種菩薩，住菩薩六地，能成熟有情。 一者、勝解行菩薩住勝解行地，二者、淨勝意樂菩薩住淨勝意樂地；三者、行正行菩薩住行正行地；四者、墮決定菩薩住墮決定地；五者、決定行正行菩薩住決定行正行地；六者、到究竟菩薩住到究竟地。 住無種姓補特伽羅，於往善趣而成熟時，有數退轉、有數應作。 安住種姓補特伽羅，於往三乘而成熟時，無數退轉、無數應作。 云何已成熟補特伽羅相？ 謂諸聲聞先已串習諸善法故，若時安住下品成熟，爾時便有下品欲樂、下品加行。 猶往惡趣，非於現法證沙門果，非於現法得般涅槃。 若時安住中品成熟，爾時便有中品欲樂、中品加行。 不往惡趣，於現法中證沙門果，非於現法得般涅槃。 若時安住上品成熟，爾時便有上品欲樂、上品加行。 不往惡趣，於現法中證沙門果，即於現法得般涅槃。 如說聲聞，獨覺亦爾。 何以故？ 道與聲聞同種類故。 而此獨覺與諸聲聞有差別者，謂住最後有、最後所得身，無軌範師，宿習力故，修三十七菩提分法，究竟斷滅一切煩惱，證阿羅漢，故名獨覺。 若諸菩薩住勝解行地，名下品成熟；住淨勝意樂地，名中品成熟；住墮決定、到究竟地，名上品成熟。 若時菩薩住下品成熟，爾時便有下品欲樂、下品加行。 猶往惡趣。 此盡第一無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆未相應。 若時菩薩住中品成熟，爾時便有中品欲樂、中品加行。 不往惡趣。 此盡第二無數劫邊際，熾然、無動覺品善法已得相應，極善清淨覺品善法未得相應。 若時菩薩住上品成熟，爾時便有上品欲樂、上品加行。 不往惡趣。 此盡第三無數劫邊際，熾然、無動、極善清淨覺品善法，當知一切皆悉成就。 今於此中，性淳厚故，極猛盛故，能有上品廣大果故，大勝利故，名為熾然。 不轉還故，不退墮故，常勝進故，名為無動。 菩薩地中最無上故，當知說名極善清淨。 當知此中，若財攝受所作成熟、若神通引攝所作成熟、若隱密說法所作成熟、若下品加行所作成熟、若唯聽聞所作成熟，如是五種所作成熟，若於長時修習彼法，尚為下品，況於少時修習彼法。 其餘一切成熟因緣所作成熟，當知皆有三品道理。 謂若於彼下品修習，成下成熟；中品修習，成中成熟；上品修習，成上成熟。 此下中上三品成熟，當知一一復有三品。 於下品中，有下下、下中、下上三品成熟；於中品中，有中下、中中、中上三品成熟；於上品中，有上下、上中、上上三品成熟。 如是等類諸佛菩薩成熟有情，當知展轉差別道理有無量品。 此中菩薩，由前所說成熟因緣，為欲成熟自佛法故，精勤修集諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。 又欲令他諸有情類補特伽羅乘三乘法而出離故，往善趣故，修集如是六種成熟。
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.
略開六門
什麼是成熟？當知成熟略有六種：一成熟自性，二所成熟補特伽羅，三成熟差別，四成熟方便，五能成熟補特伽羅，六已成熟補特伽羅相。
一、成熟自性
什麼是成熟自性？就是因為有善法的種子、又屢屢修習種種善法，於是獲得「能隨順二障（煩惱障、所知障）斷除清淨」的增上身心——這身心有堪任性（能擔當）、極調善性（極其調柔純善），而且正加行已圓滿。安住在這樣的身心上，無論是遇到大師（佛）、還是不遇大師，都有堪任、有大勢力，能毫無間隔地證得煩惱障的斷除、所知障的斷除。
譬如一個癰瘡（癰痤），熟到了究竟，便可毫無間隔地一破即潰，這就叫作「熟」。又如一件瓦器，燒熟到了究竟，便可毫無間隔地拿來使用，這就叫作「熟」。又如種種果子，成熟到了究竟，便可毫無間隔地摘來食用，這就叫作「熟」。同樣，因為有善法種子、又屢屢修習種種善法，於是獲得「能隨順（二障斷淨）」，廣說乃至正加行圓滿，便能毫無間隔地證得二障清淨——這就叫作「成熟」。這就名為成熟自性。
二、所成熟補特伽羅
什麼是所成熟的補特伽羅（所要成熟的眾生）？當知所成熟的補特伽羅略有四種：一是安住聲聞種姓、於聲聞乘上應可成熟的補特伽羅；二是安住獨覺種姓、於獨覺乘上應可成熟的補特伽羅；三是安住佛種姓、於無上乘（佛乘）上應可成熟的補特伽羅；四是安住無種姓、只於「安住善趣」上應可成熟的補特伽羅。諸佛菩薩對這四件事，就應當這樣去成熟這四種補特伽羅。這就名為所成熟補特伽羅。
三、成熟差別
什麼是成熟差別？這差別略有六種：一諸根成熟，二善根成熟，三智慧成熟，四下品成熟，五中品成熟，六上品成熟。
諸根成熟：就是壽量具足、形色具足、族姓具足、自在具足、信言具足（言語可信）、大勢具足、人性具足（生而為人）、大力具足。這是依著「身果異熟具足」（前世善業所感的這一具足身）為所依，因而堪任發起勇猛精進、修種種善法，對於勤修積集一切明處（學問技藝）心無厭倦。
善根成熟：就是以「性薄塵垢」（生性煩惱習氣淡薄）為所依止，生性對於種種惡不善法心不樂於趣入；種種蓋（覆心之惑）輕微，尋思薄弱，性情柔和正直，能隨順而領納（善法）。
智慧成熟：就是具足正念、生性聰敏，有所堪任、有大勢力，能理解「善說」（如理之說）與「惡說」（不如理之說）的法義，能領受、能憶持、能正確通達，具足成熟與生俱來的妙慧。依著這妙慧，有所堪任、有大勢力，能令自心究竟解脫一切煩惱。
當知這當中：因諸根成熟，故解脫「異熟障」（苦果之障）；因善根成熟，故能解脫「業障」；因智慧成熟，故解脫「煩惱障」。
下品成熟：就是由兩種因緣而成下品成熟。一是修習未久，諸根、善根、智慧成熟的因緣還未極增長；二是所串習的是下劣的因緣。
中品成熟：就是在這兩種因緣中，隨一種有所闕減、隨一種具足（一缺一足）。
上品成熟：就是這兩種因緣都無闕減（二者俱足）。
四、成熟方便（二十七種）
什麼是成熟方便？當知這有二十七種：一界增長，二現緣攝受，三趣入，四攝樂，五初發處，六非初發處，七遠清淨，八近清淨，九加行，十意樂，十一財攝受，十二法攝受，十三神通引攝，十四宣說正法，十五隱密說法，十六顯了說法，十七下品加行，十八中品加行，十九上品加行，二十聽聞，二十一思惟，二十二修習，二十三攝受，二十四降伏，二十五自成熟，二十六請他成熟，二十七俱成熟。
界增長：就是以本性的善法種子具足為所依止，由於先前一向串習種種善法，於是在後後階位中善法種子輾轉增長、輾轉殊勝，生起而堅固安住。這就名為界增長。
現緣攝受：就是在現生當中，無顛倒地說法、無顛倒地受持，如理修行「法隨法行」（依法而行與法相順之行）。
當知：界增長，是由前世之因而在現在成熟；現緣攝受，是由現在之因而在現在成熟。
趣入：就是得了淨信的增上力，於是或有人在家而遠離惡行、受持學處（戒條），或有人趣向非家（出家）而遠離諸欲、受持學處。
攝樂：就是依「出離眾苦」的行迹，以及依「遠離欲樂、自苦二邊」的行迹，對於佛所善說的法與毘奈耶（律）這真實聖教，深深生起愛樂。
初發處：就是最初對於可厭之法深生厭離；對於「能成辦真實理義」（能成就真實道理義利之事）如實了知有殊勝功德，因而初次趣入。這名初發處。
非初發處：就是已經趣入的補特伽羅，在現今成熟時，常常不捨離諸佛菩薩，於種種明了處輾轉更加明了。由這樣成熟，便輾轉增進。
遠清淨：就是由於懈怠、或由於違緣，要經極長時間、或經多生、或經多劫，方才能夠清淨。
近清淨：當知一切都與「遠清淨」相反（不待長時即能清淨）。
加行：就是為了獲得自身的勝義利益，以猛利的樂欲為所依；或因怖畏將來墮入諸惡趣，或因怖畏現生被他人譏毀，於是對於諸學處常常勤加護持；所作無有間斷（無間所作）、所作殷重懇切（殷重所作）。
意樂：就是以「對於諸法正觀察的忍」（諦察法忍）為所依，對於佛所善說的法與毘奈耶不可被引奪（不被動搖），對於他人所證深生信解。又以「相信（三寶）有功德」為所依，對於三寶處、以及對於獲得自身義利之事，深信而不動搖。
財攝受：就是對於一切飲食等物有匱乏的人，施與一切飲食等物；或對於隨順（資身）的飲食等物有匱乏的人，施與隨順的飲食等物。
法攝受：就是或宣說正法，布施給諸有情；或開顯正義，布施給諸有情。
神通引攝：就是具神通的人，因哀愍有情，或為了令有情意樂清淨、或為了令有情加行清淨的增上力故，示現種種神通變化。為的是令有情見了、聞了之後，對於佛的聖教，或將獲得意樂清淨，或將修行無顛倒的加行。那些有情由於被這神變引攝其心，於是或有人獲得意樂清淨，或有人修行無顛倒的加行。
宣說正法：就是對於獲得自身勝義利益若還沒有堪能的人，為他說正法、伴助他，令他發生正行；對於已有堪能的人，為他說正法、隨順他，令他迅速證得通慧。
隱密說法：就是對於智慧如嬰兒的有情，把廣大甚深的義法隱覆起來，為他說粗淺、容易悟入、容易作為方便而趣入之處的法。
顯了說法：就是對於智慧廣大、已善能悟入聖教義理的有情，為他開示廣大甚深的道理之處的法。
下品加行：就是若遠離了「無間加行」與「殷重加行」（二者皆無）。
中品加行：就是或遠離無間加行、或又遠離殷重加行，於這兩種加行中隨缺一種。
上品加行：就是無間加行與殷重加行二者俱相應（二者皆有）。
聽聞：就是對於佛語深生信解，精勤地聽聞、受持、讀誦契經等法。
思惟：就是安居於遠離（之處），樂於思惟法義，推度其中道理，理解了悟而決定。
修習：就是以對於「止、舉、捨」三相的正審觀察為先，深心欣樂地修止、修舉、修捨。
攝受：就是以無染污心，用親教師（和尚）與軌範師（阿闍黎）的道理方便，無有顛倒地給作依止。又就在弟子身上發起種種別別的供事之行——所謂看病之行，給施如法的衣服、飲食、諸坐臥具、療病所緣的醫藥等資生具之行，除遣（弟子）憂愁及惡作（追悔）之行，除遣（弟子）煩惱、隨煩惱之行。像這樣種種，當知都名別供事行。
降伏：就是深深防護自身的雜染。對於毀犯（戒）的人，若所犯是下品，便以慈心諫誨（規勸教誨）；若所犯是中品，便以慈心訶罰（呵責懲罰）；若所犯是上品，便以慈心驅擯（驅逐擯除）。當知這當中，諫誨、訶罰，是要令他（犯者）以及其餘的人都得利益安樂。至於驅擯這一種：若日後重新攝受（接納），是令他以及其餘的人都得利益安樂；若已驅擯而不重新攝受，便只是令其餘的人得利益安樂。為什麼呢？因為其餘的人若見到他因毀犯之故既被驅擯，便會自加防護、不起毀犯。
自成熟：就是自己宣說隨順正法，令諸有情出離不善之處、安立於善處。如同自己所說的，自己也修行「法隨法行」，令諸有情同分（同類）地隨之而轉。莫使他人這樣譏議：「你自己尚且不能出離不善處、安立善處，怎能對他人教授、諫舉（舉發勸誡）、為他作憶念（提醒）呢？倒應該是他人對你教授、諫舉、為你作憶念才對。」
請他成熟：就是若另有無量有情對那（善知方便者）發起上品的愛敬；或又另有人善知方便、對於說正法之事已善加修學；那就應當勸請（這善知方便者），慇懃地營助他，令他去成熟無量有情。
俱成熟：就是兼具兩種——既自成熟，又勸請他人令其成熟。
由這所說的二十七種成熟方便，當知能令前面六種成熟差別得以圓滿，就是諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟。
五、能成熟補特伽羅
什麼是能成熟的補特伽羅（能去成熟眾生的人）？就是略有六種菩薩，安住於菩薩的六地，能成熟有情：一是勝解行菩薩，安住勝解行地；二是淨勝意樂菩薩，安住淨勝意樂地；三是行正行菩薩，安住行正行地；四是墮決定菩薩，安住墮決定地；五是決定行正行菩薩，安住決定行正行地；六是到究竟菩薩，安住到究竟地。
（又：）安住無種姓的補特伽羅，在趣往善趣而被成熟時，有屢次的退轉、有屢次須要重作（不定）；安住種姓的補特伽羅，在趣往三乘而被成熟時，沒有屢次退轉、沒有屢次須要重作（決定）。
六、已成熟補特伽羅相
什麼是已成熟的補特伽羅之相？
就聲聞而言：諸聲聞因先前已串習種種善法，所以——若這時安住於下品成熟，那時便有下品的欲樂、下品的加行，猶且要趣往惡趣，不能在現生證沙門果，不能在現生得般涅槃。若這時安住於中品成熟，那時便有中品的欲樂、中品的加行，不趣往惡趣，能在現生中證沙門果，但還不能在現生得般涅槃。若這時安住於上品成熟，那時便有上品的欲樂、上品的加行，不趣往惡趣，能在現生中證沙門果，並且就在現生得般涅槃。
如同說聲聞，獨覺也是這樣。為什麼呢？因為（獨覺的）道與聲聞是同一種類的緣故。而這獨覺與諸聲聞有差別之處，就是：（獨覺）住最後有、住最後所得之身，沒有軌範師（無師），憑著宿世修習之力，修三十七菩提分法，究竟斷滅一切煩惱，證得阿羅漢，所以名為獨覺。
就菩薩而言：若菩薩安住勝解行地，名下品成熟；安住淨勝意樂地，名中品成熟；安住墮決定地、到究竟地，名上品成熟。
若這時菩薩安住於下品成熟，那時便有下品的欲樂、下品的加行，猶且要趣往惡趣。直到第一無數劫的邊際盡時，那熾然、無動、極善清淨的覺品善法，當知一切都還未相應（未得）。若這時菩薩安住於中品成熟，那時便有中品的欲樂、中品的加行，不趣往惡趣。直到第二無數劫的邊際盡時，那熾然、無動的覺品善法已得相應，極善清淨的覺品善法還未得相應。若這時菩薩安住於上品成熟，那時便有上品的欲樂、上品的加行，不趣往惡趣。直到第三無數劫的邊際盡時，那熾然、無動、極善清淨的覺品善法，當知一切都已悉皆成就。
如今在這當中（解釋三名）：因為（覺品善法的）體性淳厚、極其猛盛、能有上品廣大之果、有大勝利，所以名為「熾然」；因為不再轉還、不退墮、常常勝進，所以名為「無動」；因為在菩薩地中最為無上，當知名為「極善清淨」。
當知這當中：若是財攝受所作的成熟、若是神通引攝所作的成熟、若是隱密說法所作的成熟、若是下品加行所作的成熟、若是唯聽聞所作的成熟——這樣五種所作的成熟，縱使在長時中修習那些法，尚且只算下品成熟，何況只在少時中修習那些法（更只是下品）。除此之外，其餘一切成熟因緣所作的成熟，當知都有「三品」的道理：就是若對它作下品修習，便成下品成熟；中品修習，成中品成熟；上品修習，成上品成熟。而這下、中、上三品成熟，當知每一品又各有三品——在下品中，有下下、下中、下上三品成熟；在中品中，有中下、中中、中上三品成熟；在上品中，有上下、上中、上上三品成熟。像這樣種種，諸佛菩薩成熟有情，當知輾轉差別的道理有無量品。
這當中的菩薩，由前面所說的成熟因緣，為了成熟自身的佛法之故，精勤修集諸根成熟、善根成熟、智慧成熟、下品成熟、中品成熟、上品成熟；又為了令其他諸有情類補特伽羅乘三乘之法而出離之故、趣往善趣之故，修集如是六種成熟。
The Six Approaches Opened in Brief
What is maturation? It should be known that maturation is, in brief, of six kinds: first, the intrinsic nature of maturation; second, the person to be matured; third, the distinctions of maturation; fourth, the means of maturation; fifth, the person who matures; sixth, the marks of the person already matured.
One · The Intrinsic Nature of Maturation
What is the intrinsic nature of maturation? It is this: because there are seeds of wholesome dharmas, and because one has, again and again, cultivated all manner of wholesome dharmas, one thereby obtains an augmented body-and-mind "capable of according with the cutting-off and purification of the two obstructions (the afflictive obstruction and the cognitive obstruction)" — a body-and-mind that has serviceability (able to take up the burden) and a most attuned-and-wholesome nature (utterly supple and purely wholesome), and whose right applied effort is already complete. Abiding in such a body-and-mind, whether one meets the Great Teacher (a buddha) or does not meet the Great Teacher, one has serviceability, has great force, and is able, without interval, to realize the cutting-off of the afflictive obstruction and the cutting-off of the cognitive obstruction.
For example, a boil (an abscess), ripened to the utmost, can then, without interval, burst and drain at a single touch — this is called "ripe." Again, a vessel of earthenware, fired and ripened to the utmost, can then, without interval, be taken up and used — this is called "ripe." Again, all manner of fruit, ripened to the utmost, can then, without interval, be plucked and eaten — this is called "ripe." In the same way, because there are seeds of wholesome dharmas, and because one has, again and again, cultivated all manner of wholesome dharmas, one thereby obtains that which is "able to accord with (the cutting-off and purification of the two obstructions)," spoken of at length down to the completeness of right applied effort, so that one is able, without interval, to realize the purification of the two obstructions — this is called "maturation." This is named the intrinsic nature of maturation.
Two · The Person to Be Matured
What is the person to be matured (the being who is to be matured)? It should be known that the person to be matured is, in brief, of four kinds. The first is the person who abides in the śrāvaka lineage and is fit to be matured upon the śrāvaka vehicle. The second is the person who abides in the pratyekabuddha lineage and is fit to be matured upon the pratyekabuddha vehicle. The third is the person who abides in the buddha lineage and is fit to be matured upon the unsurpassed vehicle (the buddha vehicle). The fourth is the person who abides in no lineage and is fit to be matured only upon "abiding in a good destiny." As for these four matters, the buddhas and bodhisattvas should mature these four kinds of person in just this way. This is named the person to be matured.
Three · The Distinctions of Maturation
What are the distinctions of maturation? These distinctions are, in brief, of six kinds: first, the maturation of the faculties; second, the maturation of the wholesome roots; third, the maturation of wisdom; fourth, maturation of the inferior grade; fifth, maturation of the middling grade; sixth, maturation of the superior grade.
The maturation of the faculties: it is being complete in length of life, complete in bodily form and color, complete in family and clan, complete in mastery, complete in trustworthiness of speech (whose words can be believed), complete in great force, complete in humanity (born as a human being), and complete in great strength. Taking as its support this "completeness in the fruit of bodily maturation" (this complete body brought forth by the wholesome karma of a former life), one is thereby fit to set going valiant and vigorous energy, to cultivate all manner of wholesome dharmas, and, toward the diligent cultivation and amassing of all the sciences (learning and craft), the mind is without weariness.
The maturation of the wholesome roots: it is taking as its support "a nature thin in the dust and grime [of affliction]" (a disposition whose afflictive latencies are by nature light and thin), so that by nature the mind does not delight to enter into all manner of evil and unwholesome dharmas; the various coverings (the delusions that shroud the mind) are slight, discursive thought is faint, the temperament is gentle and upright, and one is able to accord with and take in (the wholesome).
The maturation of wisdom: it is being complete in right mindfulness, sharp and keen by nature, having serviceability and great force, being able to understand the meaning of the Dharma in "what is well said" (speech in accord with principle) and "what is ill said" (speech not in accord with principle), being able to receive, to retain, and to penetrate rightly, and being complete in the maturing of the marvelous wisdom born together [with oneself]. In dependence on this marvelous wisdom, one has serviceability and great force, able to cause one's own mind ultimately to be liberated from all the afflictions.
It should be known that herein: because of the maturation of the faculties, one is liberated from the "obstruction of maturation" (the obstruction that is the fruit of suffering); because of the maturation of the wholesome roots, one is able to be liberated from the "obstruction of karma"; because of the maturation of wisdom, one is liberated from the "afflictive obstruction."
Maturation of the inferior grade: it is inferior-grade maturation, by two causes-and-conditions. The first: one has cultivated for no long time, and the causes-and-conditions for the maturation of the faculties, the wholesome roots, and wisdom are not yet greatly increased. The second: what has been habituated is an inferior cause-and-condition.
Maturation of the middling grade: it is, among these two causes-and-conditions, one being deficient and one being complete (one lacking, one full).
Maturation of the superior grade: it is these two causes-and-conditions being both without deficiency (the two both full).
Four · The Means of Maturation (Twenty-Seven Kinds)
What are the means of maturation? It should be known that these are of twenty-seven kinds: first, the increase of the element; second, taking in through a present condition; third, entering in; fourth, gathering delight; fifth, the first place of arousal; sixth, the not-first place of arousal; seventh, the far purification; eighth, the near purification; ninth, applied effort; tenth, resolve; eleventh, taking in by material goods; twelfth, taking in by the Dharma; thirteenth, drawing in by the supernormal powers; fourteenth, proclaiming the right Dharma; fifteenth, teaching the Dharma covertly; sixteenth, teaching the Dharma manifestly; seventeenth, applied effort of the inferior grade; eighteenth, applied effort of the middling grade; nineteenth, applied effort of the superior grade; twentieth, hearing; twenty-first, reflecting; twenty-second, cultivating; twenty-third, gathering in; twenty-fourth, subduing; twenty-fifth, maturing oneself; twenty-sixth, requesting another to mature; twenty-seventh, both maturing together.
The increase of the element: it is taking as its support the completeness of the seeds of wholesome dharmas of one's own nature, so that, because one has formerly and consistently habituated all manner of wholesome dharmas, the seeds of wholesome dharmas in each later and later stage increase further and further, become more and more excellent, and arise and abide firmly. This is named the increase of the element.
Taking in through a present condition: it is, within the present life, teaching the Dharma without error, upholding it without error, and cultivating in accord with principle "the practice in accord with the Dharma" (the practice that follows the Dharma and accords with it).
It should be known: the increase of the element is what matures in the present through a cause in a former life; taking in through a present condition is what matures in the present through a cause in the present.
Entering in: it is that, having gained the augmenting force of pure faith, then either someone in the household life keeps far from evil conduct and upholds the points of training (the precepts), or someone turns toward the homeless life (leaving the household), keeps far from the desires, and upholds the points of training.
Gathering delight: it is that, in dependence on the track of "departing from the mass of sufferings," and in dependence on the track of "keeping far from the two extremes of sensual pleasure and self-mortification," one deeply arouses love and delight toward this true and holy teaching — the Dharma and the Vinaya (the discipline) well spoken by the Buddha.
The first place of arousal: it is that one first deeply arouses aversion and withdrawal toward the dharmas that are worthy of aversion; and toward "that which can bring to accomplishment the true principle and meaning" (the matter that can accomplish the true, principled benefit-and-meaning) one truly knows there to be an excellent merit, and thereby enters in for the first time. This is named the first place of arousal.
The not-first place of arousal: it is that a person who has already entered in, at the present time of maturing, constantly does not forsake the buddhas and bodhisattvas, and, in all manner of places of understanding, becomes further and further clear. By this kind of maturing, one thereby advances further and further.
The far purification: it is that, because of indolence, or because of adverse conditions, one must pass an exceedingly long time, or pass many lives, or pass many kalpas, before one is able to be purified.
The near purification: it should be known that everything is the opposite of the "far purification" (able to be purified without waiting a long time).
Applied effort: it is that, in order to obtain the ultimate benefit-of-meaning for oneself, taking as its support a keen and fervent longing-desire — either through dread of falling in the future into the evil destinies, or through dread of being reviled by others in the present life — one constantly and diligently guards and upholds the points of training; the deeds one does are without interval (deeds done without a break), and the deeds one does are earnest and heartfelt (deeds done earnestly and gravely).
Resolve: it is that, taking as its support the "acceptance that rightly examines the dharmas" (the acceptance of examining and investigating the dharmas), toward the Dharma and the Vinaya well spoken by the Buddha one cannot be led away or wrested off (is not shaken); and toward what others have realized one deeply arouses believing understanding. And, taking as its support the "belief that [the Three Jewels] have merit," toward the place of the Three Jewels, and toward the matter of obtaining benefit-of-meaning for oneself, one deeply believes without wavering.
Taking in by material goods: it is that, toward all who are in want of food, drink, and the rest, one bestows all manner of food, drink, and the rest; or, toward those in want of food, drink, and the rest that are conducive (to sustaining the body), one bestows the conducive food, drink, and the rest.
Taking in by the Dharma: it is that one either proclaims the right Dharma, bestowing it upon the various sentient beings; or one lays open the right meaning, bestowing it upon the various sentient beings.
Drawing in by the supernormal powers: it is that one who has the supernormal powers, out of pity for sentient beings, displays all manner of supernormal transformations — either for the sake of causing the resolve of sentient beings to be purified, or by the augmenting force of causing the applied effort of sentient beings to be purified. This is so that the sentient beings, having seen and having heard, may either come to obtain a purified resolve toward the sacred teaching of the Buddha, or may cultivate applied effort free of error. Those sentient beings, because their minds have been drawn in by these supernormal transformations, then either come to obtain a purified resolve, or cultivate applied effort free of error.
Proclaiming the right Dharma: it is that, toward one who is not yet capable of obtaining the ultimate benefit-of-meaning for himself, one teaches him the right Dharma and assists him, causing right practice to arise in him; and toward one who is already capable, one teaches him the right Dharma and accords with him, causing him swiftly to realize penetrating wisdom.
Teaching the Dharma covertly: it is that, toward sentient beings whose wisdom is like an infant's, one covers over the vast and profound meaning of the Dharma, and teaches them the Dharma at a place that is coarse and shallow, easy to enter into, easy to take as a means and enter by.
Teaching the Dharma manifestly: it is that, toward sentient beings whose wisdom is vast, who are already well able to enter into the meaning-principle of the sacred teaching, one lays open for them the Dharma at a place of vast and profound principle.
Applied effort of the inferior grade: it is if one has kept far from both "applied effort without interval" and "applied effort earnest and grave" (both being absent).
Applied effort of the middling grade: it is that one either keeps far from applied effort without interval, or else keeps far from applied effort earnest and grave — among these two kinds of applied effort, one being lacking.
Applied effort of the superior grade: it is that applied effort without interval and applied effort earnest and grave both correspond together (both being present).
Hearing: it is that, toward the word of the Buddha one deeply arouses believing understanding, and one diligently hears, upholds, reads, and recites the sūtras and the rest of the Dharma.
Reflecting: it is that, dwelling at ease in seclusion (a place apart), one delights to reflect on the meaning of the Dharma, weighs the principle therein, and understands, awakens to, and decides it.
Cultivating: it is that, taking as prior the right and careful examination of the three marks of "quieting, uplifting, and equanimity," with a deeply delighting mind one cultivates quieting, cultivates uplifting, and cultivates equanimity.
Gathering in: it is that, with an undefiled mind, by the principled means of a preceptor (an upādhyāya) and an instructor (an ācārya), one gives a support [to the disciple] without error. And upon the disciple one sets going all manner of distinct services — namely, the practice of tending the sick; the practice of granting, in accord with the Dharma, the necessaries of life such as clothing, food and drink, all manner of seats and bedding, and medicine as a support for treating illness; the practice of removing [the disciple's] sorrow and remorse (regret); the practice of removing [the disciple's] afflictions and secondary afflictions. All manner of such [services], it should be known, are named the practice of distinct service.
Subduing: it is that one deeply guards against one's own defilement. Toward a person who has transgressed (the precepts), if the transgression is of the inferior grade, then with a mind of loving-kindness one admonishes and instructs (counsels and teaches); if the transgression is of the middling grade, then with a mind of loving-kindness one rebukes and penalizes (censures and punishes); if the transgression is of the superior grade, then with a mind of loving-kindness one drives out and expels (expels and casts out). It should be known that herein, the admonishing-and-instructing and the rebuking-and-penalizing are so as to cause him (the transgressor) and the rest as well to gain benefit and ease. As for this one, driving-out-and-expelling: if one later takes him in again (accepts him), it is to cause him and the rest as well to gain benefit and ease; if, having driven him out, one does not take him in again, it is only to cause the rest to gain benefit and ease. Why so? Because the rest, seeing that he has been driven out on account of his transgression, will then guard themselves and not arouse transgression.
Maturing oneself: it is that one oneself proclaims the Dharma in accord with the right, causing the various sentient beings to depart from the place of the unwholesome and to be established in the place of the wholesome. As one has oneself spoken, so one oneself also cultivates the "practice in accord with the Dharma," causing the various sentient beings likewise, as of like kind, to follow along and turn accordingly. Let one not have others revile in this way: "You yourself are not even able to depart from the place of the unwholesome and be established in the place of the wholesome — how could you instruct others, admonish and correct [them] (expose and counsel), and be a rememberer for them (a reminder)? Rather, it ought to be that others instruct you, admonish and correct you, and be a rememberer for you."
Requesting another to mature: it is that if there are besides measureless sentient beings who arouse a superior-grade love and reverence toward that one (who well knows the means); or if there is besides one who well knows the means and has well cultivated himself in the matter of teaching the right Dharma — then one should request (that one who well knows the means), earnestly assisting and aiding him, causing him to go and mature measureless sentient beings.
Both maturing together: it is having the two together — both maturing oneself, and also requesting others so as to cause them to mature.
By these twenty-seven kinds of means of maturation that have been spoken of, it should be known that one is able to cause the foregoing six kinds of distinctions of maturation to become complete — namely the maturation of the faculties, the maturation of the wholesome roots, the maturation of wisdom, maturation of the inferior grade, maturation of the middling grade, and maturation of the superior grade.
Five · The Person Who Matures
What is the person who matures (the one who is able to go and mature beings)? It is that there are, in brief, six kinds of bodhisattva, abiding in the six grounds of the bodhisattva, able to mature sentient beings: the first is the bodhisattva of the practice of resolute conviction, abiding in the ground of the practice of resolute conviction; the second is the bodhisattva of pure and excellent resolve, abiding in the ground of pure and excellent resolve; the third is the bodhisattva coursing in right practice, abiding in the ground of coursing in right practice; the fourth is the bodhisattva fallen into the fixed [course], abiding in the ground of the fixed [course]; the fifth is the bodhisattva coursing in right practice with the fixed [course], abiding in the ground of coursing in right practice with the fixed [course]; the sixth is the bodhisattva arrived at the ultimate, abiding in the ground of arrival at the ultimate.
(Again:) the person who abides in no lineage, when being matured in the going toward a good destiny, has repeated backsliding, has repeated need to do over again (indeterminate); the person who abides in a lineage, when being matured in the going toward one of the three vehicles, has no repeated backsliding, no repeated need to do over again (determinate).
Six · The Marks of the Person Already Matured
What are the marks of the person already matured?
As regards the śrāvaka: the various śrāvakas, because they have formerly habituated all manner of wholesome dharmas — thus, if at this time one abides in inferior-grade maturation, then one has inferior-grade longing-desire and inferior-grade applied effort, and yet must still go toward the evil destinies, cannot realize the śrāmaṇa-fruit in the present life, and cannot attain parinirvāṇa in the present life. If at this time one abides in middling-grade maturation, then one has middling-grade longing-desire and middling-grade applied effort, does not go toward the evil destinies, is able to realize the śrāmaṇa-fruit in the present life, but is not yet able to attain parinirvāṇa in the present life. If at this time one abides in superior-grade maturation, then one has superior-grade longing-desire and superior-grade applied effort, does not go toward the evil destinies, is able to realize the śrāmaṇa-fruit in the present life, and moreover attains parinirvāṇa in this very present life.
As has been said of the śrāvaka, so it is also with the pratyekabuddha. Why so? Because (the pratyekabuddha's) path is of one and the same kind as the śrāvaka's. And the point wherein this pratyekabuddha differs from the various śrāvakas is just this: (the pratyekabuddha) abides in his last existence, abides in the body last obtained, is without an instructor (teacherless), and, by the force of cultivation in former lives, cultivates the thirty-seven factors conducing to awakening, ultimately cuts off and extinguishes all the afflictions, and realizes arhatship — and therefore is named pratyekabuddha.
As regards the bodhisattva: if the bodhisattva abides in the ground of the practice of resolute conviction, this is named inferior-grade maturation; abiding in the ground of pure and excellent resolve, this is named middling-grade maturation; abiding in the ground of the fixed [course] and in the ground of arrival at the ultimate, this is named superior-grade maturation.
If at this time the bodhisattva abides in inferior-grade maturation, then he has inferior-grade longing-desire and inferior-grade applied effort, and yet must still go toward the evil destinies. Until the time when the edge of the first incalculable kalpa is exhausted, those blazing, unmoving, and utterly-well-purified wholesome dharmas of the class of awakening — it should be known that they are all as yet not corresponded to (not yet obtained). If at this time the bodhisattva abides in middling-grade maturation, then he has middling-grade longing-desire and middling-grade applied effort, and does not go toward the evil destinies. Until the time when the edge of the second incalculable kalpa is exhausted, those blazing and unmoving wholesome dharmas of the class of awakening are already corresponded to, while the utterly-well-purified wholesome dharmas of the class of awakening are as yet not corresponded to. If at this time the bodhisattva abides in superior-grade maturation, then he has superior-grade longing-desire and superior-grade applied effort, and does not go toward the evil destinies. Until the time when the edge of the third incalculable kalpa is exhausted, those blazing, unmoving, and utterly-well-purified wholesome dharmas of the class of awakening — it should be known that they are all now entirely accomplished.
Now, herein (in explanation of the three names): because (the wholesome dharmas of the class of awakening are) rich and thick in their essential nature, exceedingly keen and abundant, able to have a vast fruit of the superior grade, and to have a great advantage, they are therefore named "blazing"; because they no longer turn back, do not backslide, and constantly advance excellently, they are therefore named "unmoving"; because, within the bodhisattva grounds, they are the most unsurpassed, they should be known to be named "utterly well purified."
It should be known that herein: if it is a maturation wrought by taking in with material goods, if it is a maturation wrought by drawing in with the supernormal powers, if it is a maturation wrought by teaching the Dharma covertly, if it is a maturation wrought by applied effort of the inferior grade, if it is a maturation wrought by hearing alone — such five kinds of wrought maturation, even were one to cultivate those dharmas over a long time, would still count only as inferior-grade maturation; how much more if one cultivates those dharmas for but a short time (still only inferior). Apart from these, all the remaining maturations wrought by causes-and-conditions of maturation, it should be known, have the principle of "three grades": that is, if toward it one performs inferior-grade cultivation, there comes to be inferior-grade maturation; middling-grade cultivation, middling-grade maturation; superior-grade cultivation, superior-grade maturation. And these three grades of maturation — inferior, middling, and superior — it should be known that each single grade again has three grades: within the inferior grade there are the inferior-inferior, the inferior-middling, and the inferior-superior, the three grades of maturation; within the middling grade there are the middling-inferior, the middling-middling, and the middling-superior, the three grades of maturation; within the superior grade there are the superior-inferior, the superior-middling, and the superior-superior, the three grades of maturation. All manner of such [distinctions] — the buddhas and bodhisattvas maturing sentient beings — it should be known that the principle of the further and further distinctions has measureless grades.
The bodhisattva herein, by the causes-and-conditions of maturation spoken of above, for the sake of maturing the buddha-dharma of his own [self], diligently cultivates and amasses the maturation of the faculties, the maturation of the wholesome roots, the maturation of wisdom, maturation of the inferior grade, maturation of the middling grade, and maturation of the superior grade; and again, for the sake of causing the other classes of sentient beings, the various persons, to depart by mounting the Dharma of the three vehicles, and for the sake of their going toward a good destiny, he cultivates and amasses these six kinds of maturation.
什麼叫「成熟」？為什麼放在威力之後
前面四品，像一條種莊稼的線：種姓品下了種（本性住的無漏種子），真實義品讓人看清了地——諸法離言、無二中道，威力品則是見了真實之後的起用。種下了、看清了、會用了，接著問一句最樸素的話：這莊稼，幾時熟？ 這就是成熟品。
論一開口就把「熟」說得極具體：「謂由有善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪任性、極調善性，正加行滿……無間能證煩惱障斷、所知障斷」（本論）。注意「無間」二字——熟，就是熟到「中間再無阻隔、一觸即成」的地步。論連舉三個再家常不過的比方：癰瘡熟到究竟，一碰就破；瓦器燒到究竟，拿來就用；果子長到究竟，摘下就吃（本論）。古德景師把這三喻一一配上道次第：癰痤熟，喻二障可斷；瓦器熟，喻道可修；眾果熟，喻菩提可證（遁倫）。一個「熟」字，貫穿斷障、修道、證果的全程。
成熟自性：熟的，是賴耶裡那顆無漏種子
那麼「成熟」的體是什麼？論說，是善法種子加上屢屢修習。古德遁倫點破了這「善法種子」的來歷：它「即是法爾無漏種子」——正是種姓品所說、本來就藏在阿賴耶識裡的那顆本性住無漏種子。它不是新造的，是法爾本有的；菩薩做的，是「數習諸善法」，讓這顆種子在後後位中「轉增轉勝、生起堅住」（本論 界增長），一路熟到「無間能證二障清淨」。
這就把成熟接回了前面兩品的根上。種姓品說菩薩種姓「兼證所知障淨」、真實義品說最勝的第四真實是「所知障淨智所行」——那是所證的境；到成熟品，這「二障斷淨」從一個所證的目標，變成了一顆種子實實在在熟透的過程。種姓（本有無漏種）→真實義（所知障淨智所證之境）→成熟（無漏種子數習至二障斷淨之熟位），是一條線。所以成熟不是另起爐灶的新法，是前面所種、所見的那顆種子，終於熟了。古德基師還補一句界限：這「無間能證二障斷」是在決擇分位（地前）說的（遁倫·窺基）——熟到臨門一腳、只待入地。
所成熟的四種人——連「無種姓」也在度的範圍裡
論接著說『所要成熟的人』有四種：住聲聞種姓的、住獨覺種姓的、住佛種姓的，還有第四種——住「無種姓」的，諸佛菩薩也不放棄，只是「於住善趣應可成熟」（本論），讓他安住人天善趣。
這第四種「無種姓」，古德這裡記下了一場很大的諍論。圓測在《疏》裡錄道：有人依《涅槃經》「一切眾生皆有佛性」的文，便譏謗新譯的經論不是正說；圓測則引舊《善戒經》《地持論》同說「無種姓人可以人天而成熟之」，又引《大莊嚴論》分「時邊般涅槃法」與「畢竟無般涅槃法」二種，再引《楞伽》闡提有「斷善」與「菩薩」二類，並錄西方一解：說無涅槃，是為了顯菩薩畢竟不入大涅槃果（憐眾生故）、舉斷善闡提以影略而說（遁倫）。——這場「佛性遍有」與「五姓各別」的古德之諍，這裡只逐字引錄、不作判定。本論的立場很清楚：縱是無種姓者，諸佛菩薩仍以人天善趣成熟之——度生的網，連最難度的也兜在裡頭。
成熟差別：諸根、善根、智慧，各熟各斷一障
熟有六種差別：諸根成熟、善根成熟、智慧成熟，再加下、中、上三品。前三種尤其要緊，因為論把它們和「斷三障」一一對上了：諸根成熟，故解脫異熟障（苦果之障）；善根成熟，故解脫業障；智慧成熟，故解脫煩惱障（本論）。遁倫說明了為什麼這樣配：「用八勝身離三塗報〔異熟障〕，由有善根離惡業障，智慧能離煩惱〔煩惱障〕」——壽量形色等八種具足的勝身，是前世善業所感、能離三惡趣的苦果，所以對異熟障；善根性離惡，所以對業障；智慧才能斷煩惱，所以對煩惱障。三種熟，恰好次第剝掉「苦果—惡業—煩惱」這三層。至於下中上三品，只看「修習久不久、串習劣不劣」這兩個因緣的闕足：二因俱缺是下品，一缺一足是中品，二因俱足是上品（本論）。
二十七種成熟方便：度人，是有方法的
怎麼去把人「弄熟」？論列了整整二十七種方便，從「界增長」「現緣攝受」一路到「自成熟」「請他成熟」「俱成熟」（本論）。看似瑣碎，遁倫卻把它理出了一條清楚的骨架：前十種是「自利」，中六種是「利他」，再六種「重明自利」，末五種「重辨利他」；而前十種又兩兩成對——過去現在一對（界增長是過去因、現緣攝受是現在因）、信與樂一對（趣入是信、攝樂是欲）、初發非初一對、遠近一對、從意起行一對。原來度人的方便，是先把自己熟好、再去熟人，自利利他交替著來。
這二十七裡，有惠施飲食的「財攝受」、有說法的「法攝受」、有對嬰兒智慧者藏起深義只說淺法的「隱密說法」、有對利根者直開甚深的「顯了說法」——因材施教。最見悲心的是「降伏」一條：對犯戒的人，下品犯就慈心規勸、中品犯就慈心呵責、上品犯就慈心驅逐（本論·遁倫）。連驅逐都是慈心：論說，把他逐出去，是要讓其餘的人見了知所警惕、不敢再犯（本論）。罰，也是為了成熟——成熟那一個，也成熟看著的一群。
能成熟的人：菩薩六地，就是一張修證階位的全圖
那麼『能去成熟別人的』，又是誰？論說是六種菩薩，住菩薩六地：勝解行、淨勝意樂、行正行、墮決定、決定行正行、到究竟（本論）。這六地不是六個玄虛的名目，古德把它和我們熟悉的十地階位對得清清楚楚。遁倫依本論四十九卷配：勝解行地＝地前四十心，淨勝意樂地＝初地，行正行地＝二地到七地，墮決定地＝第八地，決定行正行地＝第九地，究竟地＝第十地。窺基更引《攝論》以三大阿僧祇劫對配：勝解行是第一僧祇，淨勝意樂（初地）起入第二僧祇，墮決定（八地）到究竟（十地）是第三僧祇。二家一據本論、一引《攝論》，配位大同（勝解行在地前、究竟在十地），中段開合詳略稍異，這裡只並陳。
要點是：所謂「能成熟有情」的菩薩，不是某一種特別的人，而是從地前發心、歷十地、到等覺的整條路上的菩薩。成熟別人這件事，本身就是一條從地前走到究竟的修證階梯。 度生與自證，是同一條路。
已成熟之相：熟到什麼程度，就有什麼果
熟了沒有、熟到哪一步，是看得出來的。論按聲聞、獨覺、菩薩分別說相。聲聞：下品成熟的，還會墮惡趣、現生不證沙門果、不得般涅槃；中品成熟的，不墮惡趣、現生證沙門果、但還不般涅槃；上品成熟的，不墮惡趣、現生證沙門果、並且當生就般涅槃（本論）。獨覺同此，只是無師自悟、修三十七菩提分而證（本論）。
菩薩這一段最動人。菩薩下品成熟時，「猶往惡趣」——竟然還會墮惡趣？古德基師以一個漂亮的比方解開：菩薩其實早已斷了感惡趣的業、本不該墮，可是為了利益眾生而特地往那裡受生，因利生而沾染受報，就像金翅鳥入海啄龍，啄完飛上天空，因為抓過龍，腳下沾了泥——牠本意在取龍，不在沾泥（遁倫·窺基）。菩薩的「墮」，不是業力拖下去的墮，是悲願帶下去的染。這一筆，把大乘的「留惑潤生」說得入骨。
再往上，論以三大阿僧祇劫配三種「覺品善法」：第一僧祇盡時，熾然、無動、極善清淨三者皆未相應；第二僧祇盡時，熾然、無動已相應，極善清淨未相應；第三僧祇盡時，三者一切成就（本論）。論還親自解這三個名：體性淳厚、極猛盛、有廣大果，所以叫「熾然」；不轉還、不退墮、常勝進，所以叫「無動」；在菩薩地中最為無上，所以叫「極善清淨」（本論）。最後論又把成熟拆成三品、每品再各分三品（下下、下中、下上……上上），說「展轉差別有無量品」（本論）——熟，是一個沒有刻度盡頭的連續過程。
此品照出的一義
成熟品看似一張度生方法的清單（四種人、六差別、二十七方便、六地、三品九品），實則只立一個深意：整條菩薩道，從頭到尾就是一個「熟」字。 種姓品種下的無漏種子，要熟到二障斷淨（成熟自性）；發心立的願，要熟到歷六地而能度人（能成熟）；度的眾生，要熟到現生證果乃至般涅槃（已成熟相）。而最要緊的是，「成熟自佛法」與「成熟有情」從來是同一件事——論末明說，菩薩修這六種成熟，既為成熟自己的佛法、也為令他有情乘三乘出離（本論）。自熟與熟他不二：你度眾生度到哪裡，你自己就熟到哪裡。一個菩薩熟了沒有，量的不是他懂多少，而是他的無漏種子數習了多深、他為眾生甘願在生死裡熟了多久。
承衍
本品成熟義，前承後啟、互參全框：成熟自性「善法種子」承種姓品本性住無漏種子（遁倫）、所順「二障斷淨」承真實義品第四真實（所知障淨智所行）與種姓「兼證所知障淨」；成熟方便第十三「神通引攝」用威力品神境之引眾入教；能成熟六地即自他利品所開七處學總綱中「成熟」一處（處5/6）之事業，古德配十地三僧祇（遁倫·窺基）。攝決擇分別立決擇成熟品，唯取「十法行成熟有情」決其福德道／加行道／淨障道，並自言餘文「更不復現」（不重決本地分六門），與本品廣明二軸互發。 下接菩提品（七處之7）——成熟之極，即證菩提。
What Is "Maturation," and Why Is It Placed After the Powers
The foregoing four chapters run like a single line of planting a crop: the Chapter on Lineage sowed the seed (the uncontaminated seed that dwells in one's very nature), the Chapter on the True Meaning let one see the ground clearly — all phenomena beyond words, the middle way free of duality — and the Chapter on Powers is the functioning that arises once reality has been seen. Sown, seen clearly, able to use it — and then one asks the plainest possible question: This crop — when does it ripen? This is the Chapter on Maturation.
The treatise, from its very first words, states "ripening" in the most concrete terms: "because there are seeds of wholesome dharmas, and because one has, again and again, cultivated all manner of wholesome dharmas, one obtains an augmented body-and-mind capable of according with the cutting-off and purification of the two obstructions, having serviceability and a most attuned-and-wholesome nature, whose right applied effort is complete … so as to be able, without interval, to realize the cutting-off of the afflictive obstruction and the cutting-off of the cognitive obstruction" 〔the treatise〕. Note those two words, "without interval" — to ripen is to ripen to the point where "there is no longer any barrier between, and a single touch brings it to completion." The treatise strings together three of the homeliest possible comparisons: a boil ripened to the utmost bursts at a touch; a vessel of earthenware fired to the utmost is taken up and used; a fruit grown to the utmost is plucked and eaten 〔the treatise〕. The ancient master Jing matches these three similes, one by one, to the stages of the path: the boil ripening figures that the two obstructions can be cut off; the earthenware ripening figures that the path can be cultivated; the fruit ripening figures that awakening can be realized 〔Dunlun〕. The single word "ripe" runs through the whole course — the cutting-off of obstructions, the cultivation of the path, the realizing of the fruit.
The Intrinsic Nature of Maturation: What Ripens Is That Uncontaminated Seed within the Store Consciousness
Then what is the substance of "maturation"? The treatise says it is the seeds of wholesome dharmas plus repeated cultivation. The ancient master Dunlun lays bare the provenance of these "seeds of wholesome dharmas": they "are just the naturally-existing uncontaminated seeds" — precisely that natively-dwelling uncontaminated seed spoken of in the Chapter on Lineage, stored from the first within the store consciousness. It is not newly made; it exists naturally, of itself; what the bodhisattva does is to "again and again cultivate all manner of wholesome dharmas," letting this seed, in each later and later stage, "increase further and further, become more and more excellent, arise and abide firmly" 〔the treatise, the increase of the element〕, ripening all the way to "being able, without interval, to realize the purification of the two obstructions."
This links maturation back to the roots of the two preceding chapters. The Chapter on Lineage said the bodhisattva lineage "also realizes the purity of the cognitive obstruction"; the Chapter on the True Meaning said that the fourth and most excellent reality is "the reality ranged over by the knowledge that purifies the cognitive obstruction" — that is the object realized. By the time of the Chapter on Maturation, this "cutting-off and purification of the two obstructions" has turned from an object-to-be-realized into the actual process of a seed ripening through and through. Lineage (the native uncontaminated seed) → the True Meaning (the object realized by the knowledge that purifies the cognitive obstruction) → Maturation (the ripened state where the uncontaminated seed, cultivated again and again, reaches the purification of the two obstructions) — this is a single line. So maturation is no new dharma raising a separate stove; it is that seed, sown and seen in the foregoing chapters, at last come ripe. The ancient master Kuiji adds one boundary: this "being able, without interval, to realize the cutting-off of the two obstructions" is spoken of at the phase of the Section on Ascertainment (before the grounds) 〔Dunlun · Kuiji〕 — ripe to the very threshold, awaiting only entry into the grounds.
The Four Kinds of Person to Be Matured — Even the "No-Lineage" Are within the Scope of Deliverance
The treatise next says the "person to be matured" is of four kinds: one who abides in the śrāvaka lineage, one in the pratyekabuddha lineage, one in the buddha lineage — and a fourth: one who abides in "no lineage," whom the buddhas and bodhisattvas also do not forsake, only "fit to be matured upon abiding in a good destiny" 〔the treatise〕, settling him at ease in the good destinies of gods and humans.
Over this fourth kind, the "no-lineage," the ancient masters here set down a great dispute. Woncheuk records in his Commentary: some, relying on the Nirvāṇa-sūtra's text that "all sentient beings alike have the buddha-nature," then revile the newly-translated scriptures and treatises as not the right teaching; Woncheuk, for his part, cites the old Bodhisattva-śīla-sūtra and the Bodhisattvabhūmi as alike saying that "the no-lineage person may be matured by [settling him in the estate of] gods and humans," and further cites the Mahāyāna-sūtrālaṃkāra's distinction of two kinds — "those of the parinirvāṇa-dharma bounded in time" and "those utterly without the parinirvāṇa-dharma" — and further cites the Laṅkāvatāra's two kinds of icchantika, "those who have cut off their wholesome roots" and "the bodhisattva [-icchantika]," and records one gloss of the Western regions: that to say "no nirvāṇa" is in order to show that the bodhisattva ultimately does not enter the fruit of the great nirvāṇa (out of pity for beings), and that the icchantika-who-has-cut-off-his-wholesome-roots is raised by way of an abbreviating allusion 〔Dunlun〕. — This ancient dispute of "the buddha-nature pervading all" against "the five lineages each distinct" is here only cited word for word, and not adjudicated. The treatise's own standing is quite clear: even for the no-lineage, the buddhas and bodhisattvas still mature him by [settling him in] the good destinies of gods and humans — the net of deliverance holds within it even the hardest to deliver.
The Distinctions of Maturation: The Faculties, the Wholesome Roots, and Wisdom Each Ripen and Each Cut Off One Obstruction
Ripening is of six distinctions: the maturation of the faculties, of the wholesome roots, of wisdom, and then the three grades — inferior, middling, superior. The first three especially matter, for the treatise pairs them one by one with the "cutting-off of the three obstructions": because of the maturation of the faculties, one is liberated from the obstruction of maturation (the obstruction that is the fruit of suffering); because of the maturation of the wholesome roots, one is liberated from the obstruction of karma; because of the maturation of wisdom, one is liberated from the afflictive obstruction 〔the treatise〕. Dunlun explains why they are so paired: "by the eight excellent [aspects of] body one departs the recompense of the three evil destinies 〔the obstruction of maturation〕; because there are wholesome roots one departs the obstruction of evil karma; wisdom is able to depart the afflictions 〔the afflictive obstruction〕" — the excellent body complete in the eight, such as length of life and bodily form, is the fruit of suffering brought forth by the wholesome karma of former lives and able to depart the three evil destinies, and so answers to the obstruction of maturation; the wholesome roots are by nature apart from evil, and so answer to the obstruction of karma; only wisdom can cut off the afflictions, and so answers to the afflictive obstruction. The three ripenings peel off, in exactly this order, the three layers of "fruit of suffering — evil karma — affliction." As for the three grades, inferior, middling, and superior, they turn only on the deficiency or completeness of the two causes-and-conditions "long or not long in cultivation, inferior or not inferior in habituation": both causes lacking is the inferior grade, one lacking one full is the middling grade, both full is the superior grade 〔the treatise〕.
The Twenty-Seven Means of Maturation: To Deliver Beings, There Is Method
How does one go about "ripening" a person? The treatise lists a full twenty-seven means, running from "the increase of the element" and "taking in through a present condition" all the way to "maturing oneself," "requesting another to mature," and "both maturing together" 〔the treatise〕. It looks like a jumble, yet Dunlun sorts out of it a clear skeleton: the first ten are "self-benefit," the middle six are "benefiting others," the next six "again clarify self-benefit," and the last five "again set forth benefiting others"; and the first ten fall into pairs — a past-and-present pair (the increase of the element is a cause in the past, taking in through a present condition a cause in the present), a faith-and-delight pair (entering in is faith, gathering delight is longing-desire), a first-and-not-first pair, a far-and-near pair, and a from-resolve-arousing-practice pair. So it turns out that the means of delivering beings is first to ripen oneself well and then to go and ripen others, self-benefit and benefiting others coming by turns.
Among these twenty-seven there is "taking in by material goods," the bestowal of food and drink; "taking in by the Dharma," the teaching of the Dharma; "teaching the Dharma covertly," which, for those of infant wisdom, hides away the deep meaning and teaches only the shallow; and "teaching the Dharma manifestly," which, for those of sharp faculties, lays open the profound directly — teaching each according to his measure. The one that most shows compassion is the item "subduing": toward a person who has transgressed the precepts, an inferior-grade transgression is met with loving-kindness in admonishing, a middling-grade with loving-kindness in rebuking, a superior-grade with loving-kindness in driving out 〔the treatise · Dunlun〕. Even the driving-out is loving-kindness: the treatise says that to expel him is to let the rest, seeing it, know to be on their guard and not dare transgress again 〔the treatise〕. Penalty, too, is for the sake of ripening — ripening the one, and ripening the many who look on.
The Person Who Matures: The Six Bodhisattva Grounds Are a Whole Map of the Stages of Realization
Then who is it that "goes and matures others"? The treatise says it is six kinds of bodhisattva, abiding in the six bodhisattva grounds: the practice of resolute conviction, pure and excellent resolve, coursing in right practice, fallen into the fixed [course], coursing in right practice with the fixed [course], and arrival at the ultimate 〔the treatise〕. These six grounds are no six abstruse labels; the ancient masters match them exactly to the stages of the ten grounds familiar to us. Dunlun, following fascicle forty-nine of this very treatise, matches them thus: the ground of the practice of resolute conviction = the forty minds before the grounds; the ground of pure and excellent resolve = the first ground; the ground of coursing in right practice = the second through the seventh grounds; the ground of the fixed [course] = the eighth ground; the ground of coursing in right practice with the fixed [course] = the ninth ground; the ground of arrival at the ultimate = the tenth ground. Kuiji further cites the Compendium of the Mahāyāna to match them against the three incalculable kalpas: the practice of resolute conviction is the first incalculable kalpa; from pure and excellent resolve (the first ground) one enters the second incalculable kalpa; from the fixed [course] (the eighth ground) to the ultimate (the tenth ground) is the third incalculable kalpa. The two masters — the one on the strength of this treatise, the other citing the Compendium — agree broadly in the matching (the practice of resolute conviction before the grounds, the ultimate at the tenth ground), differing only a little in the detail of how the middle span is opened or combined; here they are only set forth together.
The point is this: the bodhisattva "able to mature sentient beings" is not some one special kind of person, but the bodhisattva along the whole road, from arousing the mind before the grounds, through the ten grounds, to the near-buddhahood of the equal-awakening. The very matter of maturing others is itself a stairway of realization running from before the grounds to the ultimate. Delivering beings and realizing oneself are one and the same road.
The Marks of the One Already Matured: However Far One Has Ripened, So Is the Fruit
Whether one has ripened, and to what step, can be seen. The treatise states the marks separately for śrāvaka, pratyekabuddha, and bodhisattva. The śrāvaka: one of inferior-grade maturation still goes toward the evil destinies, does not realize the śrāmaṇa-fruit in the present life, and does not attain parinirvāṇa; one of middling-grade maturation does not go toward the evil destinies, realizes the śrāmaṇa-fruit in the present life, but does not yet attain parinirvāṇa; one of superior-grade maturation does not go toward the evil destinies, realizes the śrāmaṇa-fruit in the present life, and attains parinirvāṇa in this very life 〔the treatise〕. The pratyekabuddha is the same, only that he awakens on his own, without a teacher, and cultivates the thirty-seven factors conducing to awakening so as to realize 〔the treatise〕.
The passage on the bodhisattva is the most stirring. When the bodhisattva is of inferior-grade maturation, he "still goes toward the evil destinies" — the bodhisattva, still falling into the evil destinies? The ancient master Kuiji unties it with a beautiful comparison: the bodhisattva has in truth long since cut off the karma that draws down the evil destinies and ought not to fall; but, for the sake of benefiting beings, he goes there on purpose to take birth, and, through benefiting beings, gets tainted and undergoes the recompense — just as the garuḍa enters the sea to peck at a dragon, and, its pecking done, flies up into the sky, its feet muddied because it seized the dragon; its intention lay in taking the dragon, not in the mud 〔Dunlun · Kuiji〕. The bodhisattva's "falling" is not a falling dragged down by the force of karma; it is a taint carried down by the vow of compassion. This one stroke states, to the very bone, the Great Vehicle's "retaining the afflictions to moisten rebirth."
Higher still, the treatise matches the three incalculable kalpas to three kinds of "wholesome dharmas of the class of awakening": when the first incalculable kalpa is exhausted, none of the three — blazing, unmoving, utterly well purified — is yet corresponded to; when the second is exhausted, the blazing and the unmoving are corresponded to, the utterly well purified not yet; when the third is exhausted, all three are accomplished 〔the treatise〕. The treatise then itself glosses the three names: rich and thick in essential nature, exceedingly keen and abundant, having a vast fruit, and so named "blazing"; not turning back, not backsliding, ever advancing excellently, and so named "unmoving"; within the bodhisattva grounds the most unsurpassed, and so named "utterly well purified" 〔the treatise〕. Last, the treatise splits maturation into three grades and each grade again into three (inferior-inferior, inferior-middling, inferior-superior … superior-superior), saying "the principle of the further and further distinctions has measureless grades" 〔the treatise〕 — ripening is a continuous process with no ruled-off end.
The One Meaning This Chapter Illumines
The Chapter on Maturation looks like a checklist of methods for delivering beings (four kinds of person, six distinctions, twenty-seven means, six grounds, three grades and nine grades), yet in truth it sets up only one deep meaning: the whole bodhisattva path, from beginning to end, is the single word "ripen." The uncontaminated seed sown in the Chapter on Lineage must ripen to the purification of the two obstructions (the intrinsic nature of maturation); the vow made in arousing the mind must ripen to being able, through the six grounds, to deliver others (the person who matures); the beings one delivers must ripen to realizing the fruit in the present life, and even to parinirvāṇa (the marks of the one already matured). And most crucially, "maturing one's own buddha-dharma" and "maturing sentient beings" have never been two matters — the treatise says plainly at its close that the bodhisattva cultivates these six kinds of maturation both to mature his own buddha-dharma and to cause other beings to depart by mounting the three vehicles 〔the treatise〕. Ripening oneself and ripening others are not two: however far you deliver sentient beings, just so far do you yourself ripen. Whether a bodhisattva has ripened is measured not by how much he understands, but by how deeply his uncontaminated seed has been cultivated, and how long, for the sake of beings, he has willingly ripened within birth-and-death.
Carrying Forward
The meaning of maturation in this chapter looks before and behind and cross-consults the whole frame. The intrinsic nature of maturation's "seeds of wholesome dharmas" carries forward the natively-dwelling uncontaminated seed of the Chapter on Lineage 〔Dunlun〕; the "cutting-off and purification of the two obstructions" that it accords with carries forward the fourth reality of the Chapter on the True Meaning (the reality ranged over by the knowledge that purifies the cognitive obstruction) and the Chapter on Lineage's "also realizing the purity of the cognitive obstruction". The thirteenth of the means of maturation, "drawing in by the supernormal powers," uses the divine-object power of the Chapter on Powers to draw beings into the teaching. The six grounds of the one who matures are just the enterprise of the item "maturation" (item 5 of 6) within the general rubric of the seven abodes of learning opened in the Chapter on Self-and-Other Benefit — which the ancient masters match to the ten grounds and the three incalculable kalpas 〔Dunlun · Kuiji〕. The Section on Ascertainment separately sets up a Chapter Ascertaining Maturation, taking up only "maturing sentient beings by the ten practices of the Dharma" to ascertain its path of merit / its path of applied effort / its path of purifying the obstructions, and itself declaring that the remaining text "no longer appears" (it does not ascertain over again the six approaches of the Basic Section) — the two axes, this chapter's expansive clarification and that, mutually setting each other alight. Next follows the Chapter on Awakening (item 7 of the seven abodes) — the utmost of maturation is just the realizing of awakening.
考據Apparatus
成熟品＝七處學之第五處（成熟有情處）兼成熟自佛法、初持第六品；明成熟之六門——成熟自性（能順二障斷淨）、所成熟補特伽羅（聲聞／獨覺／佛／無種姓四種）、成熟差別（諸根／善根／智慧／下中上六種）、成熟方便（二十七種）、能成熟補特伽羅（六種菩薩住六地）、已成熟補特伽羅相（三品成熟對證沙門果／般涅槃、菩薩三無數劫三覺品）。聖教義之眼重在「成熟自性＝二障斷淨之無漏種子成熟」與「能成熟六地＝菩薩修證階位全圖」。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 成熟品第六〔T30n1579 0496b25 品題·0496b26「云何成熟」起–0498c19 菩提品前訖〕（七處學之第5處〔成熟有情〕兼第6處〔成熟自佛法〕·卷37） |
| 論文自身 | 略開六門〔0496b26〕→ 成熟自性（能順二障斷淨·三熟喻）→ 所成熟補特伽羅（四種：聲聞/獨覺/佛/無種姓）→ 成熟差別（六：諸根/善根/智慧/下中上品·三障對三成熟）→ 成熟方便（二十七種）→ 能成熟補特伽羅（六種菩薩住六地）→ 已成熟補特伽羅相（聲聞/獨覺三品·菩薩三無數劫三覺品·三品復各三品） |
| 遁倫《瑜伽論記》T1828 | 成熟品釋〔T42n1828 0520b13–0522c13〕（卷九之下）；四師（景/泰/基/測）全錄·西方諸說備 |
| 窺基《略纂》T1829 | 成熟品釋〔T43n1829 0139c28–0141a04〕；「即五品中第四品，七法中第五、第六法，即成熟有情、成熟自佛法法也……故〈威力品〉後，明〈成熟品〉」〔T43n1829 0139c29〕 |
| 最勝子《瑜伽師地論釋》T1580 | 菩薩地＝大行大果〔T30n1580 0887b29〕（無品釋；全論通釋·不下逐品） |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 成熟品第六 | 曇無讖 T1581 方便處成熟品第六 | 求那跋摩 T1582 地調伏品第七 |
|---|---|---|---|
| 範圍／品名 | 成熟品 0496b25–0498c19 | 方便處成熟品第六（存「成熟」詞）0900a06–0901b〔卷3〕 | 地調伏品第七（「成熟」全作「調伏」）0974a08–0975c10〔卷3〕 |
| 六門 | 成熟自性/所成熟補特伽羅/成熟差別/成熟方便/能成熟補特伽羅/已成熟補特伽羅相〔0496b26〕 | 自性成熟/人成熟/種分別成熟/方便成熟/人成熟/人相成熟〔0900a07〕 | 性調伏/眾生調伏/行調伏/方便調伏/熟調伏/熟印調伏〔0974a09〕 |
| 二障（成熟自性） | 煩惱障斷·所知障斷〔0496c02〕 | 煩惱障及智慧障〔0900a12〕 | 煩惱障·智慧障（「壞二種障」）〔0974a12〕 |
| 三熟喻 | 癰痤/瓦器/眾果〔0496c05〕 | 癰/瓦瓶/菴羅果〔0900a12〕 | 癰/瓦器/菴羅果〔0974a15〕 |
| 所成熟四種 | 聲聞/獨覺/佛/無種姓（於住善趣）〔0496c13〕 | 聲聞性/緣覺性/佛性/無種性（以善趣成熟）〔0900a17〕 | 聲聞性/緣覺性/佛性/人天性得人天樂〔0974a20〕 |
| 三障對三成熟 | 諸根成熟→異熟障·善根成熟→業障·智慧成熟→煩惱障〔0497a05〕 | 諸根成熟解脫報障·善根成熟解脫業障·智慧成熟解脫煩惱障〔0900b02〕 | 根調伏淨報障·善根智慧調伏淨智障及煩惱障〔0974b07〕 |
| 成熟方便（數） | 二十七種〔0497a11〕 | 二十七種（界充滿…俱作）〔0900b07〕 | 二十二（界增長…待請說／不待請說）〔0974b13〕 |
| 能成熟六地 | 勝解行/淨勝意樂/行正行/墮決定/決定行正行/到究竟地〔0498a11〕 | 解行地/淨心地/行道跡地/決定地/決定行地/究竟地〔0901a07〕 | 至心專念菩提行地/淨心為菩提道地/如法住地/定地/畢竟地/成就菩提道地〔0975b05〕 |
| 三無數劫三覺品 | 熾然·無動·極善清淨〔0498b16〕 | 熾然·不動·快淨〔0901a26〕 | 大淨·不動·純善·最大寂靜〔0975c04〕 |
三家唯錄不判：玄奘 成熟 ↔ 曇無讖 成熟 ↔ 求那跋摩 調伏（求那跋摩通卷以「調伏」譯「成熟」、以「熟印」譯「已成熟相」，無「成熟」一詞）；二障玄奘作「所知障」、二異譯並作「智慧障」（新舊譯之別）；三熟喻玄奘「眾果」、二異譯作「菴羅果」；成熟方便玄奘與曇無讖並作二十七、求那跋摩開為二十二（開合不同）；三無數劫第三覺品玄奘「極善清淨」、曇無讖「快淨」、求那跋摩「大淨」。
(二) 經內平行＝攝決擇分決擇成熟品
攝決擇分別立決擇成熟品〔T30n1579 0706c21〕，甚短，唯決擇「十法行能成熟有情」，並聲明不重決本地分六門：
「復次，於大乘中有十法行，能令菩薩成熟有情。何等為十？謂於大乘相應菩薩藏攝契經等法，書持、供養、惠施於他、若他正說恭敬聽聞、或自翫讀、或復領受、受已廣音而為諷誦、或復為他廣說開示、獨處空閑思量觀察、隨入修相。問：如是十種法行，幾是能生廣大福德道？答：一切。問：幾是加行道？答：一。謂第九。問：幾淨障道？答：一。謂第十。如是種類餘決擇文，更不復現。」〔0706c22–0707a01〕
→ 本地分廣明成熟六門（自性·四補特伽羅·六差別·二十七方便·六地·已成熟相），攝決擇分則別取「十法行」一軸決其福德道／加行道／淨障道，並自言餘文「更不復現」（不重決六門）；二軸互發。
(三) 校勘（大正原書校記全枚舉）
成熟品段（0496b25–0498c18）大正原書校記共 14 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本品無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0496009 | 0496c03 | 任 | 住【元】 | 成熟自性·有堪任性 |
| 0496010 | 0496c13 | 姓 | 性【宋】【元】【明】【宮】＊ | 所成熟四種·住聲聞種姓（姓／性） |
| 0497001 | 0497a03 | 熟 | 就【宋】【元】【明】【宮】 | 成熟差別·成熟俱生妙慧 |
| 0497003 | 0497a16 | 攝 | 接【宋】【元】【明】【宮】 | 二十七方便·神通引攝 |
| 0497004 | 0497b09 | 經極 | 或經【宋】【元】【明】【宮】 | 遠清淨·經極長時 |
| 0498001 | 0498a12 | 者〔底本 CB〕 | 者【CB】【麗-CB】【宮】，切【大】 | 能成熟六地首·一者勝解行（CB 誌·見附註） |
| 0498002 | 0498a17 | 姓 | 性【宋】【元】【明】【宮】＊ | 住無種姓補特伽羅（姓／性） |
| 0498003 | 0498a18 | 趣 | 趣種性【宋】【元】【明】【宮】 | 於往善趣而成熟時 |
| 0498004 | 0498b07 | 品 | 〔品〕－【宋】【元】【明】【宮】＊ | 下品成熟·下品欲樂 |
| 0498005 | 0498b20 | 勝 | 精【宋】【元】【明】【宮】 | 常勝進故名為無動 |
| 0498006 | 0498c06 | 集 | 習【宋】【元】【明】【宮】＊ | 精勤修集諸根成熟 |
附註：0498001 底本承 CBETA 作「者」（【CB】【麗-CB】【宮】），大正原印作「切」——底本已從 CB／麗；大正原印「切」並錄，此條兩讀並錄。梵文擬註 3 條（0496007 六種成熟·0496011 諸根／善根／智慧下中上品·0497002 二十七種成熟方便 諸梵名列）係大正編者所補現代擬字，非古德所傳，不採、不入術語目。全 14 條（異讀 10＋CB 1＋梵擬 3）底本從 CBETA 承字讀，CB 一條並錄備考（大正原印同錄）。帶＊者係大正原欄星標，照錄。
三、聖教義之經據（眼·重在二障斷淨與成熟階位）
成熟品聖教義之眼，重在「成熟自性＝二障斷淨之無漏種子成熟」與「能成熟六地＝菩薩修證階位之全圖」：
(一) 成熟自性＝無漏種子數習至「無間能證二障清淨」——〔T30n1579 0496c01〕「謂由有善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪任性……無間能證煩惱障斷、所知障斷」。遁倫釋此「善法種子」即法爾無漏種子〔T42n1828 0520c07〕：「解成就自性，云『謂四善法種子』者，即是法爾無漏種子。及『數修習諸善法』故者，即經地前順解脫、決擇分等諸善法故。『獲得』乃至『正加行滿』者，由久修習有漏加行，感勝身口極善調順，有堪任故，故依此身心能入初地、順斷二障。」——成熟自性者，賴耶法爾無漏種子（承種姓品本性住種姓）由數習諸善而轉增轉勝，至「無間能證二障清淨」，即菩薩成熟之體。基並判此「無間能證二障斷」在決擇分位（地前）〔T42n1828 0520c11·T43n1829 0140a09〕。
(二) 二障斷淨之成熟＝承真實義品第四真實——成熟自性所順之「二障斷淨」，正是真實義品所明「所知障淨智所行真實」（第四真實·最勝）與種姓品「菩薩種姓兼證所知障淨」〔0478c23〕之兌現：種姓（本性住無漏種子）→ 真實義（所知障淨智所證之境）→ 成熟（無漏種子數習至二障斷淨之熟位）一線相承。
(三) 能成熟六地＝菩薩修證階位全圖——〔T30n1579 0498a11〕「謂略有六種菩薩，住菩薩六地，能成熟有情」。遁倫據四十九卷配此六地於十地階位〔T42n1828 0521c08〕：「能成就人中云『六地』者，即是師位，攝十二住以之為六……初一、勝解行地，即是地前四十心位……二者、淨勝意樂地，在初地……三者、行正行地，謂從二地終於七地……四者、墮決定地，謂第八地……五者、決定行正行地，謂第九地……六者、究竟地，即第十地。」窺基《略纂》更以《攝論》對配〔T43n1829 0140b13〕：「此中勝解行，如《攝論》即第一僧祇菩薩……淨勝意樂者，即《攝論》云增上意樂地，今謂初地……行正行菩薩地，《攝論》云第二地名增上戒、第三地名增上心、第四地已下名增上慧，今謂七地以前、二地以去……墮決定菩薩地……今此第八地……決定行正行者……即第九地……到究竟菩薩地者，謂第十地，隣側如來故」，並配三僧祇（勝解行＝第一僧祇·淨勝意樂＝第二僧祇·墮決定至究竟＝第三僧祇）。——成熟有情之「能成熟者」，即菩薩自地前四十心歷十地至究竟之全程；成熟自他，正是此修證階位之事業。
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（四師全錄·六地配十地·三障對三成熟·三熟喻配·無種姓西方諸說·二十七方便五對·八義熾然等）·窺基《略纂》（六地攝論三僧祇配·金翅鳥喻）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 能成熟六地配十地——遁倫（四十九卷）／窺基（攝論）二配並陳
- 遁倫據四十九卷配〔T42n1828 0521c08〕：勝解行＝地前四十心·淨勝意樂＝初地·行正行＝二地終七地·墮決定＝第八地·決定行正行＝第九地·究竟＝第十地。並記論文「初舉數有六地、列名但有其五（第四第五同名決定）」乃「執筆人錯」、新譯整頓具六〔T42n1828 0521c19〕。
- 窺基以攝論對配〔T43n1829 0140b13〕：勝解行＝攝論第一僧祇菩薩（於四真諦理起決定勝解）·淨勝意樂＝攝論增上意樂地（今謂初地）·行正行＝攝論增上戒／心／慧（今謂二地至七地）·墮決定＝第八地（初得不退）·決定行正行＝第九地·到究竟＝第十地（隣側如來）；配三僧祇（一／二／三）。
- 基（唯識讀）〔遁倫 T42n1828 0521c27〕：「此中勝解行，如《攝論》即第一僧祇菩薩，以於四真諦理起決定勝解故；以此文證決擇分善是第一僧祇，是勝解行位故。」
二配並陳不判：遁倫據本論四十九卷自配六地於十地，窺基兼引《攝論》三僧祇／三增上學對配；六地名同、配位大同（勝解行＝地前·究竟＝十地），唯中段開合詳略異。
(二) 三障對三成熟——遁倫（標所以然）
遁倫釋諸根／善根／智慧三成熟之所以各離一障〔T42n1828 0521a21〕：「此中用八勝身離三塗報〔異熟障〕，由有善根離惡業障，智慧能離煩惱〔煩惱障〕。」又記能解善說惡說之聞思修，景／測二師別配〔T42n1828 0521a16〕：「景云：『能正通達』者是思慧，『俱生妙慧』者是修慧；測云：『能受能持』者是思慧，『能正通達』者是修慧，即此修慧任運淳熟故名俱生慧。」
(三) 三熟喻配——景（遁倫錄）
景釋三熟喻所配〔T42n1828 0520c17〕：「下舉三喻。景云：癰痤熟喻二障可斷，次瓦器熟喻道可修，眾果熟喻菩提可證。下總合三喻。」——癰痤→二障可斷·瓦器→道可修·眾果→菩提可證。
(四) 二十七成熟方便——遁倫攝為五對（自利利他）
遁倫攝二十七方便為自利／利他四段、前十為五對〔T42n1828 0521a25〕：「二十七中，初之十種是其自利，次有六種是其利他，次有六種重明自利，末後五種重辨利他。就前十中以為五對：初二過現為對（界是過去，現緣是現在），次二信樂為對（趣入是信，攝樂是樂欲），次二初非初對，次二遠近為對，後二從意起行為對；次利他即為三對（財法攝受、現通說法、說法隱顯）；次六重明自利三品（加行三、三慧三）；末五重辨利他（前二剛軟相對，後三自他俱非相對）。」降伏一條，基釋下中上犯戒之諫誨／訶罰／驅擯〔T42n1828 0521b17·T43n1829 0140a25〕：「方能見他下、中、上犯戒時，起諫誨、起訶罰、起驅擯，如其次第……上品中有可攝受者，義非一切上品犯皆可攝受，如造五逆等不可攝受。」驅擯二義，遁倫錄「有師釋」〔T42n1828 0521b28〕：「有師釋云：擯中，有二：一、重攝受，俱謂家被擯等；二、不重攝，謂滅擯等。有釋：此言驅擯但滅擯。於中，有重攝受者，謂學悔人，不重攝受者，不學悔人也。」
(五) 無種姓所成熟——測師錄西方諸說（唯錄不判）
所成熟四種之第四「無種姓」，遁倫錄測師所記古德諍及西方解〔T42n1828 0520c21〕：「測云：有人依《涅槃經》說『一切眾生皆有佛性』等文證，謗新翻經論非是正說，此即不可……舊《善戒經》及《地持論》皆同說『無種姓人可以人天而成熟之』。又舊《大莊嚴論》第一云……『無般涅槃法者是無姓位，此略有二種：一者、時邊般涅槃法；二者、畢竟無般涅槃法』……《楞伽》說闡提有二：一者斷善，二者菩薩……西方解云：欲顯菩薩畢竟不入大涅槃果（希前相故），且舉斷善闡提影略，而不說無涅槃。」——此古德所記之諍（依《涅槃》佛性說與依《善戒》《地持》《大莊嚴》《楞伽》五姓說），逐字引錄、不判。
(六) 已成熟相·八義·三覺品——遁倫（八義／熾然等四釋）
遁倫釋已成熟相約八義分別人相〔T42n1828 0522b29〕：「次約八義分別人相。相者：一欲、二加行、三惡趣、四僧祇、五熾然、六無動、七極善清淨、八覺品善法。此八要攝為四：初欲及加行品數分別，惡趣一種離未離分別，僧祇一種多少分別，熾然等四成不成分別。」熾然等三名之釋數〔T42n1828 0522c05〕：「四釋曰義熾然，三義釋無動，一義釋清淨。」菩薩下品初劫猶生惡趣，基以金翅鳥喻釋〔T42n1828 0522b22·T43n1829 0140c27〕：「菩薩下品其實已離惡趣業、不受惡趣生，然為利益有情時故往彼生，因即起染受彼報趣，故初劫時有生惡趣。如金翅鳥入海喰龍，食龍既訖上飛空裏，因取龍故脚下有泥，其實無意本在取龍，取龍之時因遂泥污。菩薩亦然……」並通「成世間增上品正見不生惡趣」頌：「彼約不以正見為緣生惡趣，何妨地前有起惡趣業而生惡趣。」聲聞／獨覺三品，遁倫錄景／基／測及三藏說〔T42n1828 0522a02·0522a27〕，唯錄不判。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 成熟 | —（古德音寫從闕；曇無讖作「成熟」·求那跋摩作「調伏」） | 〔本論 0496b26〕 | 善法種子數習至無間能證二障清淨（如癰瓦果熟至究竟） |
| 補特伽羅 | pudgala（古德音寫·數取趣） | 〔本論 0496c12〕 | 所成熟／能成熟之有情·數取諸趣者 |
| 二障 | —（從闕） | 〔本論 0496c02〕 | 煩惱障·所知障（異譯作「智慧障」） |
| 異熟障·業障·煩惱障 | —（從闕） | 〔本論 0497a05〕 | 三障·對諸根／善根／智慧三成熟所離 |
| 三無數劫 | asaṃkhyeya-kalpa（阿僧祇劫·古德音寫） | 〔本論 0498b08〕 | 菩薩第一／二／三無數劫邊際·配三覺品善法 |
| 熾然·無動·極善清淨 | —（從闕） | 〔本論 0498b16·0498b18〕 | 三覺品善法（曇無讖「快淨」·求那跋摩「大淨」） |
成熟品古德所傳梵音少；補特伽羅（pudgala）·阿僧祇（asaṃkhyeya）為古德通用音寫，餘從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 三熟喻（癰痤·瓦器·眾果）——〔T30n1579 0496c05〕「譬如癰痤，熟至究竟無間可破，說名為熟。又如瓦器，熟至究竟無間可用，說名為熟。又如眾果，熟至究竟無間可噉，說名為熟」：成熟自性之喻·熟至究竟則無間可破／用／噉。景配：癰痤→二障可斷·瓦器→道可修·眾果→菩提可證〔遁倫 T42n1828 0520c17〕。 (二) 金翅鳥入海喰龍（菩薩下品初劫生惡趣）——基喻〔遁倫 T42n1828 0522b22·窺基略纂 T43n1829 0140c27〕：「如金翅鳥入海喰龍，食龍既訖上飛空裏，因取龍故脚下有泥，其實無意本在取龍」：菩薩本已離惡趣業，為利有情故往彼生、因利生而暫染受報，如金翅鳥本意取龍而脚偶泥污——非本意墮、乃利生所牽。 (三) 三品復各三品（下下…上上九品）——〔T30n1579 0498c01〕「此下中上三品成熟，當知一一復有三品：於下品中有下下、下中、下上，於中品中有中下、中中、中上，於上品中有上下、上中、上上」：成熟差別輾轉無量品之喻數。
七、互讀
- 種姓品（七處之框架·15-01-01）：成熟自性「善法種子」即種姓品本性住種姓之法爾無漏種子〔遁倫 0520c07〕；所成熟四種（聲聞/獨覺/佛/無種姓）即種姓品四種姓之所被成熟。
- 真實義品（七處之3·15-01-04）：成熟自性所順「二障斷淨」即真實義品第四真實（所知障淨智所行）之兌現；種姓「兼證所知障淨」〔0478c23〕→真實義第四真實→成熟二障斷淨 一線相承。
- 威力品（七處之4·15-01-05）：威力（神通示現引眾入教、惠施受苦眾生利樂〔0493c〕）為成熟有情之具；成熟方便第十三「神通引攝」即威力品神境之用。
- 自他利品（七處總綱·15-01-03）：自他利品開七處學總綱（束五品·成熟＝處5/6）；成熟兼「成熟有情」（利他）與「成熟自佛法」（自利）〔窺基 0139c29〕。
- 攝決擇分決擇成熟品（T30n1579 0706c21）：十法行成熟有情·經內平行（存·甚短·不重決六門）。
- 異譯：曇無讖 方便處成熟品第六〔T30n1581 0900a06〕·求那跋摩 地調伏品第七〔T30n1582 0974a08〕——三家對勘見目二。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：成熟品〔0496b25 品題〕–〔0498c19 菩提品前訖〕。略開六門 0496b26 · 成熟自性二障 0496c02 · 三熟喻 0496c05 · 所成熟四種 0496c13 · 三障對三成熟 0497a05 · 二十七方便 0497a11 · 能成熟六地 0498a11 · 已成熟相三品 0498a20 · 三無數劫三覺品 0498b08 · 三品復各三品 0498c01。
- 異譯：曇無讖 T1581 方便處成熟品第六〔0900a06–〕。
- 遁倫 T1828：成熟品釋〔0520b13–0522c13〕。
- 窺基 T1829：成熟品釋〔0139c28–0141a04〕。
- 最勝子 T1580：無品釋（無『成熟』一詞·0 處）；菩薩地＝大行大果 0887b29。
- 攝決擇分〔T30n1579〕：決擇成熟品 0706c21–0707a01（十法行·「餘決擇文更不復現」）。
- 校勘：成熟品段（0496b25–0498c18）大正原書校記 14 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；梵文擬註 3 條不採並註明；0498001「者【CB·麗】／切【大】」底本承 CBETA 作「者」、大正原印「切」，兩讀並錄。
The Chapter on Maturation = the fifth of the seven abodes of learning (the abode of maturing sentient beings), together with the maturing of one's own buddha-dharma, the sixth chapter of the First Section; it clarifies the six approaches of maturation — the intrinsic nature of maturation (able to accord with the cutting-off and purification of the two obstructions), the person to be matured (four kinds: śrāvaka / pratyekabuddha / buddha / no-lineage), the distinctions of maturation (six kinds: the faculties / the wholesome roots / wisdom / inferior-middling-superior), the means of maturation (twenty-seven kinds), the person who matures (six kinds of bodhisattva abiding in six grounds), and the marks of the person already matured (the three grades of maturation answering to the realizing of the śrāmaṇa-fruit / parinirvāṇa, and the bodhisattva's three incalculable kalpas and three classes of the class of awakening). The eye of the doctrinal meaning falls above all on "the intrinsic nature of maturation = the ripening of the uncontaminated seed of the cutting-off and purification of the two obstructions" and "the person who matures, the six grounds = a whole map of the bodhisattva's stages of realization."
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | the Bodhisattva Stage · First Section of Practice · the Chapter on Maturation, the sixth〔T30n1579 0496b25 chapter title · from 0496b26「云何成熟」 tr. "What is maturation" onward – to 0498c19, ending before the Chapter on Awakening〕(the 5th of the seven abodes of learning 〔maturing sentient beings〕 together with the 6th 〔maturing one's own buddha-dharma〕 · fasc. 37) |
| The treatise itself | the six approaches opened in brief〔0496b26〕→ the intrinsic nature of maturation (able to accord with the cutting-off and purification of the two obstructions · the three ripening similes) → the person to be matured (four kinds: śrāvaka/pratyekabuddha/buddha/no-lineage) → the distinctions of maturation (six: the faculties/the wholesome roots/wisdom/inferior-middling-superior grade · the three obstructions paired with the three ripenings) → the means of maturation (twenty-seven kinds) → the person who matures (six kinds of bodhisattva abiding in six grounds) → the marks of the person already matured (śrāvaka/pratyekabuddha, three grades · the bodhisattva's three incalculable kalpas and three classes of the class of awakening · each of the three grades again in three grades) |
| Dunlun, Notes on the Yogācārabhūmi T1828 | the gloss on the Chapter on Maturation〔T42n1828 0520b13–0522c13〕(fasc. 9, latter); the four masters (Jing/Tai/Kuiji/Woncheuk) all recorded · the Western regions' several sayings complete |
| Kuiji, Concise Compendium T1829 | the gloss on the Chapter on Maturation〔T43n1829 0139c28–0141a04〕; 「即五品中第四品，七法中第五、第六法，即成熟有情、成熟自佛法法也……故〈威力品〉後，明〈成熟品〉」 tr. "namely the fourth of the five chapters, and the fifth and sixth of the seven dharmas, that is, the dharmas of maturing sentient beings and maturing one's own buddha-dharma … therefore, after the Chapter on Powers, the Chapter on Maturation is clarified"〔T43n1829 0139c29〕 |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | the Bodhisattva Stage = great practice and great fruit〔T30n1580 0887b29〕(no chapter-level gloss; a general gloss on the whole treatise · not descending to gloss each chapter) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Doctrinal point | Xuanzang T1579, Chapter on Maturation, the sixth | Dharmakṣema T1581, the Chapter on Maturation within the Section on Means, the sixth | Guṇavarman T1582, the Chapter on the Taming of the Grounds, the seventh |
|---|---|---|---|
| Span / chapter name | Chapter on Maturation 0496b25–0498c19 | the Chapter on Maturation within the Section on Means, the sixth (retaining the word 「成熟」maturation) 0900a06–0901b〔fasc. 3〕 | the Chapter on the Taming of the Grounds (地調伏品), the seventh (「成熟」maturation rendered throughout as 「調伏」taming) 0974a08–0975c10〔fasc. 3〕 |
| The six approaches | 成熟自性/所成熟補特伽羅/成熟差別/成熟方便/能成熟補特伽羅/已成熟補特伽羅相〔0496b26〕the intrinsic nature of maturation/the person to be matured/the distinctions of maturation/the means of maturation/the person who matures/the marks of the person already matured | 自性成熟/人成熟/種分別成熟/方便成熟/人成熟/人相成熟〔0900a07〕intrinsic-nature maturation/person maturation/type-distinction maturation/means maturation/person maturation/person-mark maturation | 性調伏/眾生調伏/行調伏/方便調伏/熟調伏/熟印調伏〔0974a09〕nature-taming/being-taming/practice-taming/means-taming/ripening-taming/ripening-seal-taming |
| The two obstructions (the intrinsic nature of maturation) | 煩惱障斷·所知障斷〔0496c02〕the cutting-off of the afflictive obstruction · the cutting-off of the cognitive obstruction | 煩惱障及智慧障〔0900a12〕the afflictive obstruction and the obstruction of wisdom | 煩惱障·智慧障（「壞二種障」）〔0974a12〕the afflictive obstruction · the obstruction of wisdom ("breaking the two kinds of obstruction") |
| The three ripening similes | 癰痤/瓦器/眾果〔0496c05〕boil / earthenware / all-fruit | 癰/瓦瓶/菴羅果〔0900a12〕boil / earthen-jar / mango | 癰/瓦器/菴羅果〔0974a15〕boil / earthenware / mango |
| The four to be matured | 聲聞/獨覺/佛/無種姓（於住善趣）〔0496c13〕śrāvaka/pratyekabuddha/buddha/no-lineage (upon abiding in a good destiny) | 聲聞性/緣覺性/佛性/無種性（以善趣成熟）〔0900a17〕śrāvaka-nature/pratyekabuddha-nature/buddha-nature/no-lineage-nature (matured by the good destinies) | 聲聞性/緣覺性/佛性/人天性得人天樂〔0974a20〕śrāvaka-nature/pratyekabuddha-nature/buddha-nature/god-and-human-nature attaining the joy of gods and humans |
| The three obstructions paired with the three ripenings | 諸根成熟→異熟障·善根成熟→業障·智慧成熟→煩惱障〔0497a05〕the maturation of the faculties→the obstruction of maturation · the maturation of the wholesome roots→the obstruction of karma · the maturation of wisdom→the afflictive obstruction | 諸根成熟解脫報障·善根成熟解脫業障·智慧成熟解脫煩惱障〔0900b02〕the maturation of the faculties liberates from the obstruction of recompense · the maturation of the wholesome roots liberates from the obstruction of karma · the maturation of wisdom liberates from the afflictive obstruction | 根調伏淨報障·善根智慧調伏淨智障及煩惱障〔0974b07〕the taming of the faculties purifies the obstruction of recompense · the taming of the wholesome roots and of wisdom purifies the obstruction of knowledge and the afflictive obstruction |
| The means of maturation (number) | 二十七種〔0497a11〕twenty-seven kinds | 二十七種（界充滿…俱作）〔0900b07〕twenty-seven kinds (the filling of the element … doing together) | 二十二（界增長…待請說／不待請說）〔0974b13〕twenty-two (the increase of the element … teaching-when-requested / teaching-without-being-requested) |
| The six grounds of the one who matures | 勝解行/淨勝意樂/行正行/墮決定/決定行正行/到究竟地〔0498a11〕the practice of resolute conviction/pure and excellent resolve/coursing in right practice/fallen into the fixed [course]/coursing in right practice with the fixed [course]/arrival at the ultimate | 解行地/淨心地/行道跡地/決定地/決定行地/究竟地〔0901a07〕the ground of understanding-and-practice/the ground of the pure mind/the ground of coursing on the path-track/the ground of the fixed/the ground of fixed practice/the ground of the ultimate | 至心專念菩提行地/淨心為菩提道地/如法住地/定地/畢竟地/成就菩提道地〔0975b05〕the ground of wholeheartedly and single-mindedly minding the practice of awakening/the ground of the pure mind for the path of awakening/the ground of abiding in accord with the Dharma/the fixed ground/the utmost ground/the ground of accomplishing the path of awakening |
| The three incalculable kalpas, the three classes of awakening | 熾然·無動·極善清淨〔0498b16〕blazing · unmoving · utterly well purified | 熾然·不動·快淨〔0901a26〕blazing · unmoving · swiftly-purified | 大淨·不動·純善·最大寂靜〔0975c04〕great-purity · unmoving · purely-wholesome · greatest-stilling |
The three translations are recorded only, not judged: Xuanzang 成熟 maturation ↔ Dharmakṣema 成熟 maturation ↔ Guṇavarman 調伏 taming (Guṇavarman renders 「成熟」maturation throughout by 「調伏」taming, and 「已成熟相」the marks of the one already matured by 「熟印」ripening-seal, with no word 「成熟」at all); for the two obstructions Xuanzang has 「所知障」the cognitive obstruction, the two alternate translations both have 「智慧障」the obstruction of wisdom (the difference of new and old translation); for the three ripening similes Xuanzang has 「眾果」all-fruit, the two alternate translations have 「菴羅果」mango; for the means of maturation Xuanzang and Dharmakṣema both have twenty-seven, Guṇavarman opens it into twenty-two (opened and combined differently); for the third class of awakening within the three incalculable kalpas Xuanzang has 「極善清淨」utterly well purified, Dharmakṣema 「快淨」swiftly-purified, Guṇavarman 「大淨」great-purity.
(2) In-treatise parallel = the Chapter Ascertaining Maturation in the Section on Ascertainment
The Section on Ascertainment separately sets up a Chapter Ascertaining Maturation〔T30n1579 0706c21〕, exceedingly brief, ascertaining only that "the ten practices of the Dharma are able to mature sentient beings," and declaring that it does not ascertain over again the six approaches of the Basic Section:
「復次，於大乘中有十法行，能令菩薩成熟有情。何等為十？謂於大乘相應菩薩藏攝契經等法，書持、供養、惠施於他、若他正說恭敬聽聞、或自翫讀、或復領受、受已廣音而為諷誦、或復為他廣說開示、獨處空閑思量觀察、隨入修相。問：如是十種法行，幾是能生廣大福德道？答：一切。問：幾是加行道？答：一。謂第九。問：幾淨障道？答：一。謂第十。如是種類餘決擇文，更不復現。」〔0706c22–0707a01〕
tr. "Moreover, within the Great Vehicle there are ten practices of the Dharma, able to cause the bodhisattva to mature sentient beings. What are the ten? Namely, toward the sūtras and the rest of the Dharma that accord with the Great Vehicle and are subsumed in the bodhisattva basket: writing and upholding, offering, bestowing them upon others, if another rightly expounds them reverently hearing, or oneself reading them for pleasure, or again receiving them, having received them chanting them aloud, or again for another expounding and laying them open at length, dwelling alone at leisure weighing and examining, and in accordance entering into the mark of cultivation. Question: Of these ten practices of the Dharma, how many are able to bring forth the path of vast merit? Answer: all. Question: How many are the path of applied effort? Answer: one, namely the ninth. Question: How many are the path of purifying the obstructions? Answer: one, namely the tenth. The remaining ascertainment-text of this kind no longer appears."
→ The Basic Section clarifies at length the six approaches of maturation (the intrinsic nature · the four persons · the six distinctions · the twenty-seven means · the six grounds · the marks of the one already matured), while the Section on Ascertainment takes up separately the single axis of the "ten practices of the Dharma" to ascertain its path of merit / its path of applied effort / its path of purifying the obstructions, and itself declares that the remaining text "no longer appears" (it does not ascertain over again the six approaches); the two axes mutually set each other alight.
(3) Collation (full enumeration of the Taishō base text's collation notes)
The Chapter-on-Maturation span (0496b25–0498c18) carries in all 14 collation notes in the Taishō base text (although the <app> per-note collation elements are 0, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); this chapter raises not a single critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0496009 | 0496c03 | 任 | 住【元】 | the intrinsic nature of maturation · having serviceability |
| 0496010 | 0496c13 | 姓 | 性【宋】【元】【明】【宮】＊ | the four to be matured · abiding in the śrāvaka lineage (姓／性) |
| 0497001 | 0497a03 | 熟 | 就【宋】【元】【明】【宮】 | the distinctions of maturation · the maturing of the marvelous wisdom born together |
| 0497003 | 0497a16 | 攝 | 接【宋】【元】【明】【宮】 | the twenty-seven means · drawing in by the supernormal powers |
| 0497004 | 0497b09 | 經極 | 或經【宋】【元】【明】【宮】 | the far purification · passing an exceedingly long time |
| 0498001 | 0498a12 | 者〔底本 CB〕 | 者【CB】【麗-CB】【宮】，切【大】 | the first of the six grounds of the one who matures · the first, the practice of resolute conviction (CB record · see appended note) |
| 0498002 | 0498a17 | 姓 | 性【宋】【元】【明】【宮】＊ | the person abiding in no lineage (姓／性) |
| 0498003 | 0498a18 | 趣 | 趣種性【宋】【元】【明】【宮】 | at the time of being matured in the going toward a good destiny |
| 0498004 | 0498b07 | 品 | 〔品〕－【宋】【元】【明】【宮】＊ | inferior-grade maturation · inferior-grade longing-desire |
| 0498005 | 0498b20 | 勝 | 精【宋】【元】【明】【宮】 | ever advancing excellently, and so named "unmoving" |
| 0498006 | 0498c06 | 集 | 習【宋】【元】【明】【宮】＊ | diligently cultivating and amassing the maturation of the faculties |
Appended note: at 0498001 the base text follows CBETA and reads 「者」（【CB】【麗-CB】【宮】）, the Taishō original print reads 「切」— the base text has already followed CB / the Korean; the Taishō original print 「切」is recorded alongside, both readings of this note recorded. There are 3 Sanskrit conjectural annotations (0496007 the six kinds of maturation · 0496011 the faculties/the wholesome roots/wisdom, the inferior-middling-superior grades · 0497002 the twenty-seven kinds of means of maturation, the several Sanskrit names listed), which are modern conjectural characters supplied by the Taishō editor, not transmitted by the ancient masters, not adopted, not entered into the Terminology heading. All 14 notes (10 witness + 1 CB + 3 Sanskrit-conjectural), the base following the CBETA character-readings, the one CB note recorded alongside for the record (the Taishō original print likewise recorded). Those bearing ＊ carry the Taishō original column asterisk, transcribed accordingly.
III. Scriptural Grounds for the Doctrinal Meaning (the Eye · above all the Purification of the Two Obstructions and the Stages of Maturation)
The eye of the doctrinal meaning of the Chapter on Maturation falls above all on "the intrinsic nature of maturation = the ripening of the uncontaminated seed of the cutting-off and purification of the two obstructions" and "the person who matures, the six grounds = a whole map of the bodhisattva's stages of realization":
(1) The intrinsic nature of maturation = the uncontaminated seed cultivated again and again to "being able, without interval, to realize the purification of the two obstructions" — 〔T30n1579 0496c01〕「謂由有善法種子、及數習諸善法故，獲得能順二障斷淨增上身心有堪任性……無間能證煩惱障斷、所知障斷」 tr. "namely, because there are seeds of wholesome dharmas, and because one has again and again cultivated all manner of wholesome dharmas, one obtains an augmented body-and-mind able to accord with the cutting-off and purification of the two obstructions, having serviceability … able, without interval, to realize the cutting-off of the afflictive obstruction, the cutting-off of the cognitive obstruction." Dunlun glosses these 「善法種子」seeds of wholesome dharmas as just the naturally-existing uncontaminated seeds〔T42n1828 0520c07〕:「解成就自性，云『謂四善法種子』者，即是法爾無漏種子。及『數修習諸善法』故者，即經地前順解脫、決擇分等諸善法故。『獲得』乃至『正加行滿』者，由久修習有漏加行，感勝身口極善調順，有堪任故，故依此身心能入初地、順斷二障。」 tr. "In glossing the intrinsic nature of maturation, that it says 'namely the seeds of the four wholesome dharmas' means that they are just the naturally-existing uncontaminated seeds. And that it says 'again and again cultivating all manner of wholesome dharmas' means passing, before the grounds, through the wholesome dharmas conducing to liberation, the section of ascertainment, and the rest. That 'one obtains,' down to 'the completeness of right applied effort,' means: because of long cultivating the contaminated applied effort, one draws forth an excellent body-and-speech utterly well attuned, and, because there is serviceability, one is thus able, in dependence on this body-and-mind, to enter the first ground and to accord with the cutting-off of the two obstructions." — The intrinsic nature of maturation is: the naturally-existing uncontaminated seed of the store consciousness (carrying forward the natively-dwelling lineage of the Chapter on Lineage), through the cultivating again and again of the various wholesome, increasing further and further and becoming more and more excellent, to "being able, without interval, to realize the purification of the two obstructions" — this is the very substance of the bodhisattva's maturation. Kuiji further judges this "being able, without interval, to realize the cutting-off of the two obstructions" to be at the phase of the Section on Ascertainment (before the grounds)〔T42n1828 0520c11 · T43n1829 0140a09〕.
(2) The maturation of the cutting-off and purification of the two obstructions = carrying forward the fourth reality of the Chapter on the True Meaning — the "cutting-off and purification of the two obstructions" that the intrinsic nature of maturation accords with is precisely the redeeming of what the Chapter on the True Meaning clarified as "the reality ranged over by the knowledge that purifies the cognitive obstruction" (the fourth reality · the most excellent) and of the Chapter on Lineage's "the bodhisattva lineage also realizes the purity of the cognitive obstruction"〔0478c23〕: Lineage (the natively-dwelling uncontaminated seed) → the True Meaning (the object realized by the knowledge that purifies the cognitive obstruction) → Maturation (the ripened state where the uncontaminated seed, cultivated again and again, reaches the cutting-off and purification of the two obstructions) — a single continuous line of transmission.
(3) The person who matures, the six grounds = a whole map of the bodhisattva's stages of realization — 〔T30n1579 0498a11〕「謂略有六種菩薩，住菩薩六地，能成熟有情」 tr. "namely, there are in brief six kinds of bodhisattva, abiding in the six bodhisattva grounds, able to mature sentient beings." Dunlun, following fascicle forty-nine, matches these six grounds to the stages of the ten grounds〔T42n1828 0521c08〕:「能成就人中云『六地』者，即是師位，攝十二住以之為六……初一、勝解行地，即是地前四十心位……二者、淨勝意樂地，在初地……三者、行正行地，謂從二地終於七地……四者、墮決定地，謂第八地……五者、決定行正行地，謂第九地……六者、究竟地，即第十地。」 tr. "That among the persons who mature it says 'six grounds' is just the master's rank, gathering the twelve dwellings into six … the first, the ground of the practice of resolute conviction, is just the phase of the forty minds before the grounds … the second, the ground of pure and excellent resolve, is at the first ground … the third, the ground of coursing in right practice, is from the second ground ending at the seventh ground … the fourth, the ground of the fixed [course], is the eighth ground … the fifth, the ground of coursing in right practice with the fixed [course], is the ninth ground … the sixth, the ground of the ultimate, is just the tenth ground." Kuiji, in his Concise Compendium, further matches them by the Compendium of the Mahāyāna〔T43n1829 0140b13〕:「此中勝解行，如《攝論》即第一僧祇菩薩……淨勝意樂者，即《攝論》云增上意樂地，今謂初地……行正行菩薩地，《攝論》云第二地名增上戒、第三地名增上心、第四地已下名增上慧，今謂七地以前、二地以去……墮決定菩薩地……今此第八地……決定行正行者……即第九地……到究竟菩薩地者，謂第十地，隣側如來故」 tr. "Herein the practice of resolute conviction, as in the Compendium, is just the bodhisattva of the first incalculable kalpa … pure and excellent resolve is what the Compendium calls the ground of augmented resolve, here meaning the first ground … the bodhisattva ground of coursing in right practice — the Compendium names the second ground the augmented discipline, the third ground the augmented mind, and from the fourth ground down the augmented wisdom, here meaning [the span] before the seventh ground and from the second ground on … the bodhisattva ground of the fixed [course] … is here this eighth ground … coursing in right practice with the fixed [course] … is just the ninth ground … the bodhisattva ground of arrival at the ultimate is the tenth ground, being next beside the Tathāgata," and matches them to the three incalculable kalpas (the practice of resolute conviction = the first incalculable kalpa · pure and excellent resolve = the second incalculable kalpa · from the fixed [course] to the ultimate = the third incalculable kalpa). — The "person who matures" in the maturing of sentient beings is just the bodhisattva along the whole course, from the forty minds before the grounds, through the ten grounds, to the ultimate; the maturing of self and other is precisely the enterprise of these stages of realization.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Within the canon the ancient masters bearing on this chapter: Dunlun, Notes on the Yogācārabhūmi (the four masters all recorded · the six grounds matched to the ten grounds · the three obstructions paired with the three ripenings · the matching of the three ripening similes · the Western regions' several sayings on the no-lineage · the twenty-seven means in five pairs · the eight senses, "blazing," and the rest) · Kuiji, Concise Compendium (the six grounds matched to the Compendium's three incalculable kalpas · the garuḍa simile) · Jinaputra, Commentary (no chapter-level gloss). The several explanations are recorded only, not judged.
(1) The six grounds of the one who matures, matched to the ten grounds — the two matchings of Dunlun (fascicle forty-nine) / Kuiji (the Compendium) set forth together
- Dunlun, matching by fascicle forty-nine〔T42n1828 0521c08〕: the practice of resolute conviction = the forty minds before the grounds · pure and excellent resolve = the first ground · coursing in right practice = the second ground ending at the seventh · the fixed [course] = the eighth ground · coursing in right practice with the fixed [course] = the ninth ground · the ultimate = the tenth ground. He also records that the treatise's text, "first raising the number as six grounds, listing the names as but five (the fourth and fifth alike named 'fixed')," is "the scribe's error," and that the new translation has set it right complete at six〔T42n1828 0521c19〕.
- Kuiji, matching by the Compendium〔T43n1829 0140b13〕: the practice of resolute conviction = the Compendium's bodhisattva of the first incalculable kalpa (arousing a fixed resolute conviction toward the principle of the four noble truths) · pure and excellent resolve = the Compendium's ground of augmented resolve (here meaning the first ground) · coursing in right practice = the Compendium's augmented discipline / mind / wisdom (here meaning the second through the seventh grounds) · the fixed [course] = the eighth ground (first gaining non-retrogression) · coursing in right practice with the fixed [course] = the ninth ground · arrival at the ultimate = the tenth ground (next beside the Tathāgata); matched to the three incalculable kalpas (the first / second / third).
- Kuiji (the consciousness-only reading)〔Dunlun T42n1828 0521c27〕:「此中勝解行，如《攝論》即第一僧祇菩薩，以於四真諦理起決定勝解故；以此文證決擇分善是第一僧祇，是勝解行位故。」 tr. "Herein the practice of resolute conviction, as in the Compendium, is just the bodhisattva of the first incalculable kalpa, because he arouses a fixed resolute conviction toward the principle of the four noble truths; by this text it is proved that the wholesome of the section of ascertainment is the first incalculable kalpa, being the phase of the practice of resolute conviction."
The two matchings set forth together, not judged: Dunlun, on the strength of this treatise's fascicle forty-nine, matches the six grounds to the ten grounds himself; Kuiji also cites the Compendium's three incalculable kalpas / three augmented trainings to match them; the six-ground names are the same, and the matching broadly the same (the practice of resolute conviction = before the grounds · the ultimate = the tenth ground), differing only in the detail of how the middle span is opened or combined.
(2) The three obstructions paired with the three ripenings — Dunlun (setting out the reason)
Dunlun glosses why the three ripenings of the faculties / the wholesome roots / wisdom each depart one obstruction〔T42n1828 0521a21〕:「此中用八勝身離三塗報〔異熟障〕，由有善根離惡業障，智慧能離煩惱〔煩惱障〕。」 tr. "Herein the eight excellent [aspects of] body are used to depart the recompense of the three evil destinies 〔the obstruction of maturation〕; because there are wholesome roots one departs the obstruction of evil karma; wisdom is able to depart the afflictions 〔the afflictive obstruction〕." He also records that, as to the hearing, reflecting, and cultivating able to understand what is well said and what is ill said, the two masters Jing / Woncheuk match them separately〔T42n1828 0521a16〕:「景云：『能正通達』者是思慧，『俱生妙慧』者是修慧；測云：『能受能持』者是思慧，『能正通達』者是修慧，即此修慧任運淳熟故名俱生慧。」 tr. "Jing says: 'being able to penetrate rightly' is the wisdom of reflection, 'the marvelous wisdom born together' is the wisdom of cultivation; Woncheuk says: 'being able to receive and to retain' is the wisdom of reflection, 'being able to penetrate rightly' is the wisdom of cultivation — and this wisdom of cultivation, being spontaneously and thoroughly ripe, is named the wisdom born together."
(3) The matching of the three ripening similes — Jing (Dunlun recording)
Jing's matching of the three ripening similes〔T42n1828 0520c17〕:「下舉三喻。景云：癰痤熟喻二障可斷，次瓦器熟喻道可修，眾果熟喻菩提可證。下總合三喻。」 tr. "Below, it raises three similes. Jing says: the boil ripening figures that the two obstructions can be cut off; next, the earthenware ripening figures that the path can be cultivated; the all-fruit ripening figures that awakening can be realized. Below, it gathers the three similes together." — the boil → the two obstructions can be cut off · the earthenware → the path can be cultivated · the all-fruit → awakening can be realized.
(4) The twenty-seven means of maturation — Dunlun gathering them into five pairs (self-benefit and benefiting others)
Dunlun gathers the twenty-seven means into four segments of self-benefit / benefiting others, the first ten in five pairs〔T42n1828 0521a25〕:「二十七中，初之十種是其自利，次有六種是其利他，次有六種重明自利，末後五種重辨利他。就前十中以為五對：初二過現為對（界是過去，現緣是現在），次二信樂為對（趣入是信，攝樂是樂欲），次二初非初對，次二遠近為對，後二從意起行為對；次利他即為三對（財法攝受、現通說法、說法隱顯）；次六重明自利三品（加行三、三慧三）；末五重辨利他（前二剛軟相對，後三自他俱非相對）。」 tr. "Of the twenty-seven, the first ten are self-benefit, the next six are benefiting others, the next six again clarify self-benefit, and the last five again set forth benefiting others. Of the first ten, [I] make five pairs: the first two a past-and-present pair (the element is the past, the present condition is the present), the next two a faith-and-delight pair (entering in is faith, gathering delight is longing-desire), the next two a first-and-not-first pair, the next two a far-and-near pair, the last two a from-resolve-arousing-practice pair; next, benefiting others makes three pairs (taking in by material goods and by the Dharma, displaying the supernormal powers and teaching the Dharma, teaching the Dharma covertly and manifestly); next, the six again clarify self-benefit in three grades (the three applied efforts, the three wisdoms); the last five again set forth benefiting others (the first two a hard-and-soft pairing, the last three a self-and-other-both-negated pairing)." As to the item "subduing," Kuiji glosses the admonishing / rebuking / driving out of inferior, middling, and superior transgression of the precepts〔T42n1828 0521b17 · T43n1829 0140a25〕:「方能見他下、中、上犯戒時，起諫誨、起訶罰、起驅擯，如其次第……上品中有可攝受者，義非一切上品犯皆可攝受，如造五逆等不可攝受。」 tr. "Only then, seeing another's transgression of the precepts of inferior, middling, and superior [grade], one sets going admonishing, sets going rebuking, sets going driving out, in that order … within the superior grade there is one who may be taken in — the meaning is not that all superior-grade transgressions may be taken in, as one who has committed the five heinous acts and the like cannot be taken in." As to the two senses of driving-out, Dunlun records "a certain master's gloss"〔T42n1828 0521b28〕:「有師釋云：擯中，有二：一、重攝受，俱謂家被擯等；二、不重攝，謂滅擯等。有釋：此言驅擯但滅擯。於中，有重攝受者，謂學悔人，不重攝受者，不學悔人也。」 tr. "A certain master glosses: within driving-out there are two: first, taking-in-again, meaning the whole-household being expelled and the like; second, not-taking-in-again, meaning the expulsion-of-annihilation and the like. There is a gloss: what is here called driving-out is only the expulsion-of-annihilation. Therein, the one to be taken in again is the person who trains-and-repents; the one not to be taken in again is the person who does not train-and-repent."
(5) The maturing of the no-lineage — Woncheuk recording the Western regions' several sayings (recorded only, not judged)
As to the fourth of the four to be matured, the "no-lineage," Dunlun records Woncheuk's noting of the ancient masters' dispute and the Western regions' gloss〔T42n1828 0520c21〕:「測云：有人依《涅槃經》說『一切眾生皆有佛性』等文證，謗新翻經論非是正說，此即不可……舊《善戒經》及《地持論》皆同說『無種姓人可以人天而成熟之』。又舊《大莊嚴論》第一云……『無般涅槃法者是無姓位，此略有二種：一者、時邊般涅槃法；二者、畢竟無般涅槃法』……《楞伽》說闡提有二：一者斷善，二者菩薩……西方解云：欲顯菩薩畢竟不入大涅槃果（希前相故），且舉斷善闡提影略，而不說無涅槃。」 tr. "Woncheuk says: some, relying on the Nirvāṇa-sūtra's text that 'all sentient beings alike have the buddha-nature' and the like, revile the newly-translated scriptures and treatises as not the right teaching — this is not permissible … the old Bodhisattva-śīla-sūtra and the Bodhisattvabhūmi alike say that 'the no-lineage person may be matured by [settling him in the estate of] gods and humans.' Again, the old Mahāyāna-sūtrālaṃkāra, first [fascicle], says … 'those without the parinirvāṇa-dharma are the no-lineage phase, and this is, in brief, of two kinds: first, those of the parinirvāṇa-dharma bounded in time; second, those utterly without the parinirvāṇa-dharma' … the Laṅkāvatāra says the icchantika is of two kinds: first, those who have cut off their wholesome roots; second, the bodhisattva … the Western regions gloss: it is in order to show that the bodhisattva ultimately does not enter the fruit of the great nirvāṇa (out of longing for the foregoing mark), and it merely raises the wholesome-roots-cut-off icchantika by way of abbreviating allusion, and does not say [the bodhisattva has] no nirvāṇa." — This dispute recorded by the ancient masters (the buddha-nature saying relying on the Nirvāṇa against the five-lineages saying relying on the Bodhisattva-śīla, the Bodhisattvabhūmi, the Sūtrālaṃkāra, and the Laṅkāvatāra) is cited word for word, and not judged.
(6) The marks of the one already matured · the eight senses · the three classes of awakening — Dunlun (the eight senses / the four glosses on "blazing" and the rest)
Dunlun glosses the marks of the one already matured, distinguishing the person-marks by eight senses〔T42n1828 0522b29〕:「次約八義分別人相。相者：一欲、二加行、三惡趣、四僧祇、五熾然、六無動、七極善清淨、八覺品善法。此八要攝為四：初欲及加行品數分別，惡趣一種離未離分別，僧祇一種多少分別，熾然等四成不成分別。」 tr. "Next, by eight senses [it] distinguishes the person-marks. The marks are: first, longing-desire; second, applied effort; third, the evil destinies; fourth, the incalculable kalpas; fifth, blazing; sixth, unmoving; seventh, utterly well purified; eighth, the wholesome dharmas of the class of awakening. These eight are essentially gathered into four: the first, longing-desire and applied effort, is a distinction by grade-number; the evil destinies, one item, is a distinction of departed-or-not-departed; the incalculable kalpas, one item, is a distinction of many-or-few; blazing and the rest, the four, are a distinction of accomplished-or-not-accomplished." The number of the glosses on the three names, "blazing" and the rest〔T42n1828 0522c05〕:「四釋曰義熾然，三義釋無動，一義釋清淨。」 tr. "Four glossings state the sense of 'blazing,' three senses gloss 'unmoving,' one sense glosses 'well purified.'" As to the bodhisattva of the inferior grade being born in the evil destinies in the first kalpa, Kuiji glosses it by the garuḍa simile〔T42n1828 0522b22 · T43n1829 0140c27〕:「菩薩下品其實已離惡趣業、不受惡趣生，然為利益有情時故往彼生，因即起染受彼報趣，故初劫時有生惡趣。如金翅鳥入海喰龍，食龍既訖上飛空裏，因取龍故脚下有泥，其實無意本在取龍，取龍之時因遂泥污。菩薩亦然……」 tr. "The bodhisattva of the inferior grade has in truth already departed the karma of the evil destinies and does not undergo birth in the evil destinies; yet, at the time of benefiting sentient beings, he goes there to take birth, and thereby arouses taint and undergoes the recompense-destiny, and so at the first kalpa there is a being-born in the evil destinies. Just as the garuḍa enters the sea to peck at a dragon, and, its eating of the dragon done, flies up into the sky, its feet muddied because it seized the dragon — in truth it had no intention that lay in taking the dragon; at the time of taking the dragon it was thereby muddied. So too the bodhisattva …," and he reconciles it with the verse "producing the worldly augmented right view, one is not born in the evil destinies":「彼約不以正見為緣生惡趣，何妨地前有起惡趣業而生惡趣。」 tr. "That takes it that one is not born in the evil destinies with right view for its condition — what forbids that before the grounds there be an arousing of the karma of the evil destinies and a being-born in the evil destinies." As to the three grades of śrāvaka / pratyekabuddha, Dunlun records Jing / Kuiji / Woncheuk and the Tripiṭaka-master's saying〔T42n1828 0522a02 · 0522a27〕, recorded only, not judged.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 成熟 | —（the ancient transliteration is wanting; Dharmakṣema has 「成熟」maturation · Guṇavarman has 「調伏」taming） | 〔本論 0496b26〕 | the seeds of wholesome dharmas cultivated again and again to being able, without interval, to realize the purification of the two obstructions (as the boil, earthenware, and fruit ripen to the utmost) |
| 補特伽羅 | pudgala（ancient-master transliteration · one who repeatedly seizes the destinies） | 〔本論 0496c12〕 | the sentient being to be matured / who matures · one who repeatedly seizes the destinies |
| 二障 | —（wanting） | 〔本論 0496c02〕 | the afflictive obstruction · the cognitive obstruction (the alternate translations have "the obstruction of wisdom") |
| 異熟障·業障·煩惱障 | —（wanting） | 〔本論 0497a05〕 | the three obstructions · that from which the three ripenings of the faculties / the wholesome roots / wisdom depart |
| 三無數劫 | asaṃkhyeya-kalpa（阿僧祇劫 · ancient-master transliteration） | 〔本論 0498b08〕 | the edges of the bodhisattva's first / second / third incalculable kalpa · matched to the three classes of the wholesome dharmas of awakening |
| 熾然·無動·極善清淨 | —（wanting） | 〔本論 0498b16·0498b18〕 | the three classes of the wholesome dharmas of awakening (Dharmakṣema "swiftly-purified" · Guṇavarman "great-purity") |
For the Chapter on Maturation the ancient-transmitted Sanskrit sounds are few; 補特伽羅（pudgala）· 阿僧祇（asaṃkhyeya）are the transliterations in common ancient use, the rest are wanting and are not conjecturally supplied from modern critical editions.
VI. Similes · Rhetoric
(1) The three ripening similes (the boil · the earthenware · the all-fruit) — 〔T30n1579 0496c05〕「譬如癰痤，熟至究竟無間可破，說名為熟。又如瓦器，熟至究竟無間可用，說名為熟。又如眾果，熟至究竟無間可噉，說名為熟」 tr. "For example, a boil, ripened to the utmost, without interval can be burst, is called ripe. Again, as a vessel of earthenware, ripened to the utmost, without interval can be used, is called ripe. Again, as all manner of fruit, ripened to the utmost, without interval can be eaten, is called ripe": the simile of the intrinsic nature of maturation · ripened to the utmost, then without interval it can be burst / used / eaten. Jing matches them: the boil → the two obstructions can be cut off · the earthenware → the path can be cultivated · the all-fruit → awakening can be realized〔Dunlun T42n1828 0520c17〕. (2) The garuḍa entering the sea to peck at a dragon (the bodhisattva of the inferior grade born in the evil destinies in the first kalpa) — Kuiji's simile〔Dunlun T42n1828 0522b22 · Kuiji, Concise Compendium T43n1829 0140c27〕:「如金翅鳥入海喰龍，食龍既訖上飛空裏，因取龍故脚下有泥，其實無意本在取龍」 tr. "just as the garuḍa enters the sea to peck at a dragon, and, its eating of the dragon done, flies up into the sky, its feet muddied because it seized the dragon — in truth it had no intention that lay in taking the dragon": the bodhisattva has already departed the karma of the evil destinies, yet for the sake of benefiting beings goes there to take birth, and, through benefiting beings, is momentarily tainted and undergoes the recompense, just as the garuḍa's intention lay in taking the dragon and its feet were muddied by chance — not a falling of its own intention, but a taint drawn on by the benefiting of beings. (3) Each of the three grades again in three grades (the inferior-inferior … the superior-superior, nine grades) — 〔T30n1579 0498c01〕「此下中上三品成熟，當知一一復有三品：於下品中有下下、下中、下上，於中品中有中下、中中、中上，於上品中有上下、上中、上上」 tr. "of these three grades of maturation, inferior, middling, and superior, it should be known that each single one again has three grades: within the inferior grade there are the inferior-inferior, the inferior-middling, the inferior-superior; within the middling grade there are the middling-inferior, the middling-middling, the middling-superior; within the superior grade there are the superior-inferior, the superior-middling, the superior-superior": the figured number of the further-and-further measureless grades of the distinctions of maturation.
VII. Cross-Reading
- the Chapter on Lineage (the frame of the seven abodes · 15-01-01): the intrinsic nature of maturation's 「善法種子」seeds of wholesome dharmas are just the natively-dwelling lineage of the Chapter on Lineage, the naturally-existing uncontaminated seed〔Dunlun 0520c07〕; the four to be matured (śrāvaka/pratyekabuddha/buddha/no-lineage) are just the four lineages of the Chapter on Lineage as those matured.
- the Chapter on the True Meaning (the third of the seven abodes · 15-01-04): the 「二障斷淨」cutting-off and purification of the two obstructions that the intrinsic nature of maturation accords with is just the redeeming of the fourth reality of the Chapter on the True Meaning (the reality ranged over by the knowledge that purifies the cognitive obstruction); the lineage's 「兼證所知障淨」also realizing the purity of the cognitive obstruction〔0478c23〕→ the fourth reality of the True Meaning → the maturation's cutting-off and purification of the two obstructions — a single continuous line of transmission.
- the Chapter on Powers (the fourth of the seven abodes · 15-01-05): the powers (the supernormal display drawing beings into the teaching, the bestowal of benefit and ease on suffering beings〔0493c〕) are the instrument for maturing sentient beings; the thirteenth of the means of maturation, 「神通引攝」drawing in by the supernormal powers, is just the functioning of the divine-object power of the Chapter on Powers.
- the Chapter on Self-and-Other Benefit (the general rubric of the seven abodes · 15-01-03): the Chapter on Self-and-Other Benefit opens the general rubric of the seven abodes of learning (gathering the five chapters · maturation = items 5 and 6 of 6); maturation comprises both "maturing sentient beings" (benefiting others) and "maturing one's own buddha-dharma" (self-benefit)〔Kuiji 0139c29〕.
- the Chapter Ascertaining Maturation in the Section on Ascertainment (T30n1579 0706c21): the ten practices of the Dharma maturing sentient beings · the in-treatise parallel (extant · exceedingly brief · not ascertaining over again the six approaches).
- Alternate translations: Dharmakṣema, the Chapter on Maturation within the Section on Means, the sixth〔T30n1581 0900a06〕· Guṇavarman, the Chapter on the Taming of the Grounds, the seventh〔T30n1582 0974a08〕— the collation of the three translations, see Heading Two.
Cross-reading is by stable citation (canon number · page-anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Maturation〔0496b25 chapter title〕–〔0498c19, before the Chapter on Awakening〕. The six approaches opened in brief 0496b26 · the two obstructions of the intrinsic nature of maturation 0496c02 · the three ripening similes 0496c05 · the four to be matured 0496c13 · the three obstructions paired with the three ripenings 0497a05 · the twenty-seven means 0497a11 · the six grounds of the one who matures 0498a11 · the marks of the one already matured, three grades 0498a20 · the three incalculable kalpas and three classes of awakening 0498b08 · each of the three grades again in three grades 0498c01.
- Alternate translations: Dharmakṣema T1581, the Chapter on Maturation within the Section on Means, the sixth〔0900a06–〕.
- Dunlun T1828: the Chapter on Maturation〔0520b13–0522c13〕.
- Kuiji T1829: the Chapter on Maturation〔0139c28–0141a04〕.
- Jinaputra T1580: no chapter-level gloss (no word 「成熟」maturation · 0 places); the Bodhisattva Stage = great practice and great fruit 0887b29.
- the Section on Ascertainment〔T30n1579〕: the Chapter Ascertaining Maturation 0706c21–0707a01 (the ten practices of the Dharma · "the remaining ascertainment-text no longer appears").
- Collation: the Chapter-on-Maturation span (0496b25–0498c18), the Taishō base text's 14 collation notes fully enumerated (Heading II (3) · all positioned by anchor in the main text · the base follows the CBETA character-readings · no critical-edition emendation raised); the 3 Sanskrit conjectural annotations not adopted, so noted; at 0498001 「者【CB·麗】／切【大】」the base text follows CBETA and reads 「者」, the Taishō original print 「切」, both readings recorded.