大乘莊嚴經論 成熟品
成熟，就是一個「熟」字——先把自己熟透，才幫得了別人熟
果子在枝頭，得日照雨露，慢慢由生轉熟。菩薩道上最實在的功夫，也是這「熟」字。
它分兩半，次第極要緊。先是「自成熟」——把這顆果子熟透：從志欲、淨信，到慈悲、忍耐，九樣修到最上品。為何非得自己先熟？一盞燈得先點亮，才引燃得了別的燈；自己還冷著、暗著，引不亮別人。
熟透了，才談「成熟眾生」。煩惱熟了要「捨」，像癰瘡挑破排膿；善法熟了要「用」，像飯食取來而吃——全在這一捨一用的火候。撐起這一切的，是一顆世間少有的心：菩薩捨自愛，只為愛他。再以布施持戒乃至般若六度為手，今遞實益，後栽善根，熟到圓滿。
果熟蒂落，急不得，也省不得。且看這「熟」字，如何熟自己、也熟眾生。
Maturation comes down to one word — "ripe": ripen yourself through first, and only then can you help another ripen
Fruit on the branch, given sun and rain and dew, turns slowly from green to ripe. The most down-to-earth work on the bodhisattva path is just this word, "ripe."
It falls into two halves, and the order between them matters greatly. First comes self-maturation — ripening this one fruit through: from aspiration and pure faith to compassion and endurance, nine things cultivated to the very highest grade. Why must one ripen oneself first? A lamp must be lit before it can light another; while you are still cold and still dark, you cannot kindle anyone else.
Only when ripe through does one speak of maturing sentient beings. The afflictions, once ripe, must be relinquished, like lancing a ripened abscess to let the pus out; the wholesome dharmas, once ripe, must be used, like taking cooked food and eating it — the whole art lies in this measure of relinquishing and using. Upholding it all is a mind rare in the world: the bodhisattva relinquishes self-love only for the love of others. Then, with giving, discipline, and on through wisdom — the six perfections as his hands — he hands over real benefit now and plants wholesome roots for later, ripening beings to completeness.
Ripe fruit falls of itself: it cannot be rushed, and it cannot be skipped. Now watch this one word, "ripe" — how it ripens oneself, and ripens sentient beings too.
〔釋〕已說諸菩薩神通。諸菩薩云何自成熟？
【偈】
欲信捨悲忍， 念力堅支具，
應知自成熟， 此九皆上品。
〔釋〕菩薩有九種自成熟。一者欲成熟，由悕求大法故。二者信成熟，由淨心說者故。三者捨成熟，由滅離煩惱故。四者悲成熟，由憐愍眾生故。五者忍成熟，由能行難行故。六者念成熟，由一切受持故。七者力成熟，由皆能通達故。八者堅成熟，由惡魔外道不能奪故。九者支成熟，由善分圓滿故。如此九種窮最上位，是名成熟相。此九成熟，一一有因、有體、有業，今當說。
【偈】
近友聞亦思， 勝勇勝究竟，
攝法及受法， 說欲成熟相。
〔釋〕親近善友、聽聞正法、如法思惟，此三能起大欲，是名欲因。上大精進一切不思議處究竟無疑，是名欲體。於大乘法有災橫處則能守護，菩薩所說信心領受，是名欲業。
【偈】
如來福智聚， 淨心不可壞，
速受定智果， 說信成熟相。
〔釋〕婆伽婆如是廣說，是名信因。得不壞淨，是名信體。得定智果，是名信業。
【偈】
善護於六根， 離惡起對治，
樂修諸善法， 說捨成熟相。
〔釋〕以念倚等善護六根，是名捨因。離不善覺起無間道，是名捨體。一切善法恒樂修習，是名捨業。
【偈】
見諸眾生苦， 哀憐離小心，
受身世間勝， 說悲成熟相。
〔釋〕菩薩見眾生苦，是名悲因。起極憐愍，遠離小乘心，是名悲體。得一切世間勝諸地不退，是名悲業。
【偈】
持性數修習， 極苦能安忍，
善根恒樂進， 說忍成熟相。
〔釋〕持耐忍謂名門，數習成性，是名忍因。能受極風寒等苦，是名忍體。隨勝生處恒修善法，是名忍業。
【偈】
報淨善隨順， 極入善惡說，
能起大般若， 說念成熟相。
〔釋〕得清淨器，是名念因。隨所聞說善惡二義，聞思修已深了不忘，是名念體。能生出世般若，是名念業。
【偈】
二聚界圓滿， 果起依最上，
世間得第一， 說力成熟相。
〔釋〕福智二聚種子充滿，是名力因。能得最上依止，是名力體。世間第一隨意成熟，是名力業。
【偈】
深觀妙法理， 諸魔不可奪，
能與異部過， 說堅成熟相。
〔釋〕妙法道理作心觀察，是名堅因。惡魔波旬不能障礙，是名堅體。能與他部而作過失，是名堅業。
【偈】
所有善根聚， 依勤能發起，
離惡及修善， 說支成熟相。
〔釋〕彼成熟善根聚，是名支因。依此因能發起上精進，是名支體。離諸不善樂修勝善，是名支業。
【偈】
如此九種物， 自熟亦熟他，
增善增法身， 如世極親者。
〔釋〕欲等九物能自成熟亦成熟他，常增長一切善根及增長法身。由此二種增故，如似世間第一親者。已說菩薩自得成熟，次說菩薩成熟眾生。
【偈】
癰熟則堪治， 食熟則堪噉；
眾生熟亦爾， 二分捨用故。
〔釋〕二分者，一障分、二治分。障熟須捨，如癰熟須潰；治熟須用，如食熟須噉，是名成熟依止。已說成熟依止，次說成熟差別。
【偈】
捨普勝隨善， 得常漸為八，
如此諸成熟， 是說差別種。
〔釋〕成熟他相有八種。一者捨成熟，令滅煩惱故。二者普成熟，化以三乘故。三者勝成熟，過外道法故。四者隨成熟，應機說故。五者善成熟，心恭敬故。六者得成熟，令不倒解故。七者常成熟，令永不退故。八者漸成熟，令次第增長故。已說成熟差別，次說成熟心勝。
【偈】
利子及利親， 利己三利勝，
菩薩利一切， 過彼勝無比。
〔釋〕譬如世人安樂自子、安樂自親、安樂自身，此心最勝。菩薩普欲成熟一切眾生，過彼三心不可為比。是故菩薩成熟眾生，其心最勝。問：此勝云何成立？
【偈】
世間不自愛， 何況能愛他？
菩薩自愛捨， 但為愛他故。
〔釋〕世人雖欲自愛，尚不能自安利處，況能愛他安他利處。菩薩不爾，捨於自愛但為愛他，是故成熟眾生勝過於彼。問：用此心勝云何成熟？
【偈】
身財一切捨， 平等及無厭，
所乏令充足， 安立於善根。
〔釋〕此偈顯示檀波羅蜜成熟眾生。檀有三種：一資生檀，內外身財一切捨故。二平等檀，於諸施田離高下故。三無厭檀，勇猛恒施不疲倦故。以是三檀二世隨攝，於現在世皆令充足，於未來世安立善根。
【偈】
常與性及滿， 自樂不放逸，
引入於戒足， 二果常無盡。
〔釋〕此偈顯示尸波羅蜜成熟眾生。菩薩有五種尸羅：一者常尸羅，生生常有故。二者自性尸羅，無功用心住真實體故。三者圓滿尸羅，十善業道皆具足故，如《十地經》說。四者自樂尸羅，恒自愛樂故。五者不放逸尸羅，念念無犯故。以是五種尸羅二世隨攝，於現在世安立戒品，於未來世令依報二果功德無絕。
【偈】
不益得益想， 極忍解方便，
令彼起隨順， 及種諸善根。
〔釋〕此偈顯示羼提波羅蜜成熟眾生。若他以不饒益事來向菩薩，菩薩於彼得饒益解起極忍辱。何以故？由彼隨順令我忍波羅蜜得增長故。亦以是忍二世隨攝，於現在世令起歸向，於未來世令種善根。
【偈】
久劫行上勤， 利物心無退，
令生一念善， 況欲善無量。
〔釋〕此偈顯示毘梨耶波羅蜜成熟眾生。菩薩於億百千劫行最上精進，為成熟無邊眾生心無退轉。以是精進二世隨攝，於現在世但令得生一念善心，況於未來令無量善根皆得增益。
【偈】
得上自在禪， 離染及見慢，
現在令歸向， 未來善法增。
〔釋〕此偈顯示禪波羅蜜成熟眾生。菩薩所得禪定，遠離愛見慢等故，自在最上。以是禪定二世隨攝，於現在世令歸向第一妙法，於未來世令增長一切善根。
【偈】
知真及知意， 能斷一切疑，
於法令恭敬， 自他功德滿。
〔釋〕此偈顯示般若波羅蜜成熟眾生。知真者，解法不顛倒故。知意者，了達眾生心行，斷彼疑故。以是般若二世隨攝，於現在世令向大法深生恭敬，於未來世令彼自身功德及他身功德皆得圓滿。
【偈】
善趣及三乘， 大悲有三品，
盡於未來際， 如是熟眾生。
〔釋〕此偈顯示大成熟相有三種。一者位大，謂窮四位安立善道及以三乘。二者品大，悲極三品，下者信行地、中者初地至七地、上者八九十地。三者時大，時節無邊盡未來際。菩薩如是利益眾生，是名大成熟相。成熟品究竟。
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.
前面已經說完了菩薩的神通。〔問〕菩薩是怎樣使『自己成熟』（自身善根成就、堪能利他）的呢？
欲信捨悲忍，念力堅支具， 應知自成熟，此九皆上品。
菩薩有九種「自成熟」。一、欲成熟——因為悕求大法的緣故；二、信成熟——因為對清淨的說法者（起淨信）的緣故；三、捨成熟——因為滅除、遠離煩惱的緣故；四、悲成熟——因為憐愍眾生的緣故；五、忍成熟——因為能行種種難行的緣故；六、念成熟——因為對一切（正法）都受持不忘的緣故；七、力成熟——因為對一切（法義）都能通達的緣故；八、堅成熟——因為惡魔與外道都不能奪取的緣故；九、支成熟——因為善的分位圓滿的緣故。像這九種，窮極了最上之位，這就叫作「成熟相」。這九種成熟，每一種都各有它的「因」、有「體」、有「業」，以下就一一來說。
近友聞亦思，勝勇勝究竟， 攝法及受法，說欲成熟相。
欲成熟：親近善友、聽聞正法、又如法思惟，這三者能生起大欲，這就叫作「欲因」。上等的大精進、於一切不可思議之處究竟而無疑惑，這就叫作「欲體」。在大乘法有災橫（橫逆侵害）之處便能守護它、對菩薩所說的法以信心領受奉持，這就叫作「欲業」。
如來福智聚，淨心不可壞， 速受定智果，說信成熟相。
信成熟：世尊（婆伽婆）這樣廣為宣說（如來福德智慧之聚），這就叫作「信因」。得到不可破壞的清淨（不壞淨），這就叫作「信體」。得到定、智之果，這就叫作「信業」。
善護於六根，離惡起對治， 樂修諸善法，說捨成熟相。
捨成熟：以正念與倚（輕安）等善法善護六根，這就叫作「捨因」。遠離不善之覺、生起對治（無間道，斷惑之道），這就叫作「捨體」。對一切善法都恆常樂於修習，這就叫作「捨業」。
見諸眾生苦，哀憐離小心， 受身世間勝，說悲成熟相。
悲成熟：菩薩見到眾生之苦，這就叫作「悲因」。生起極大的憐愍、遠離小乘之心，這就叫作「悲體」。得到在一切世間中的殊勝、於諸地不退，這就叫作「悲業」。
持性數修習，極苦能安忍， 善根恒樂進，說忍成熟相。
忍成熟：能持守、耐受（這所謂的法門），數數修習而成為自性，這就叫作「忍因」。能忍受極端的風寒等苦，這就叫作「忍體」。隨著所生的殊勝之處而恆常修習善法，這就叫作「忍業」。
報淨善隨順，極入善惡說， 能起大般若，說念成熟相。
念成熟：得到清淨的「器」（堪能受持的根器），這就叫作「念因」。隨著所聽聞的而說善、惡二義，經過聞、思、修之後深深了悟、不忘失，這就叫作「念體」。能生出世間的般若，這就叫作「念業」。
二聚界圓滿，果起依最上， 世間得第一，說力成熟相。
力成熟：福德、智慧二聚的種子充滿，這就叫作「力因」。能得到最上的依止，這就叫作「力體」。於世間第一、隨自己的心意而成熟（眾生），這就叫作「力業」。
深觀妙法理，諸魔不可奪， 能與異部過，說堅成熟相。
堅成熟：對妙法的道理用心觀察，這就叫作「堅因」。惡魔波旬不能障礙，這就叫作「堅體」。能對他部（異說之部）造成過失（破其過），這就叫作「堅業」。
所有善根聚，依勤能發起， 離惡及修善，說支成熟相。
支成熟：那所成熟的善根之聚，這就叫作「支因」。依著這個因，能發起上等的精進，這就叫作「支體」。遠離諸不善、樂於修習殊勝的善法，這就叫作「支業」。
如此九種物，自熟亦熟他， 增善增法身，如世極親者。
「欲」等這九種，既能使自己成熟，也能成熟他人，並且常常增長一切善根、又增長法身。由於這『增善、增法身』二種增長的緣故，菩薩就好像世間最親的人（對眾生親到極處）一樣。
已經說完菩薩自己得到成熟，接著要說菩薩成熟眾生。
癰熟則堪治，食熟則堪噉； 眾生熟亦爾，二分捨用故。
「二分」是指：一、障分（煩惱一分），二、治分（善法一分）。障（煩惱）熟了須要「捨」，就像癰瘡熟了須要挑破排膿；治（善法）熟了須要「用」，就像飯食熟了須要取來吃。眾生的成熟也是這樣（二分一捨一用），這就叫作「成熟依止」（成熟所依止的根據）。
已經說完成熟的依止，接著要說成熟的差別。
捨普勝隨善，得常漸為八， 如此諸成熟，是說差別種。
成熟他人之相有八種。一、捨成熟——為了令眾生滅除煩惱的緣故；二、普成熟——以三乘普遍教化的緣故；三、勝成熟——勝過外道之法的緣故；四、隨成熟——隨應根機而說法的緣故；五、善成熟——以恭敬之心的緣故；六、得成熟——令眾生得到不顛倒的理解的緣故；七、常成熟——令眾生永遠不退的緣故；八、漸成熟——令眾生次第增長的緣故。
已經說完成熟的差別，接著要說成熟之心的殊勝。
利子及利親，利己三利勝， 菩薩利一切，過彼勝無比。
譬如世間人，使自己的兒女安樂、使自己的雙親安樂、使自己安樂——這三種心已經是最殷切的了。可菩薩普願成熟一切眾生，這心超過那三種、無可相比。所以菩薩成熟眾生之心，最為殊勝。〔問〕這「心勝」是怎樣成立的？
世間不自愛，何況能愛他？ 菩薩自愛捨，但為愛他故。
世間人雖然想要「自愛」，卻連把自己安頓在真正有利之處都做不到，何況去愛他人、把他人安頓在有利之處呢？菩薩卻不是這樣——他捨掉了「自愛」，只為了「愛他」。所以菩薩成熟眾生，勝過那世間人。〔問〕運用這殊勝的心，又是怎樣去成熟眾生的呢？
身財一切捨，平等及無厭， 所乏令充足，安立於善根。
這一偈顯示布施波羅蜜（檀波羅蜜）怎樣成熟眾生。布施有三種：一、資生檀——因為內、外的身與財一切都捨的緣故；二、平等檀——因為對種種布施的田（受施者）不分高下的緣故；三、無厭檀——因為勇猛恆施、不疲倦的緣故。以這三種布施貫攝現在、未來二世：在現在世，全都令眾生（所缺的）得到充足；在未來世，為眾生安立善根。
常與性及滿，自樂不放逸， 引入於戒足，二果常無盡。
這一偈顯示持戒波羅蜜（尸波羅蜜）怎樣成熟眾生。菩薩有五種戒（尸羅）：一、常戒——因為生生世世常有的緣故；二、自性戒——因為以無功用之心安住於真實之體的緣故；三、圓滿戒——因為十善業道都具足的緣故，如《十地經》所說；四、自樂戒——因為恆常自己愛樂的緣故；五、不放逸戒——因為念念都不毀犯的緣故。以這五種戒貫攝二世：在現在世，為眾生安立戒品；在未來世，令依報、正報二果的功德沒有斷絕。
不益得益想，極忍解方便， 令彼起隨順，及種諸善根。
這一偈顯示忍辱波羅蜜（羼提波羅蜜）怎樣成熟眾生。若有人以不饒益之事前來相向菩薩，菩薩對他卻起『饒益想』（得饒益解）、生起極大的忍辱。為什麼呢？因為由於對方（這樣的相向）隨順了、令我的忍辱波羅蜜得以增長的緣故。也以這忍辱貫攝二世：在現在世，令他生起歸向之心；在未來世，令他種下善根。
久劫行上勤，利物心無退， 令生一念善，況欲善無量。
這一偈顯示精進波羅蜜（毘梨耶波羅蜜）怎樣成熟眾生。菩薩在億百千劫之中行最上的精進，為了成熟無邊的眾生而心無退轉。以這精進貫攝二世：在現在世，哪怕只令眾生生起一念善心（也不放過），何況在未來世令他無量的善根都得到增益呢。
得上自在禪，離染及見慢， 現在令歸向，未來善法增。
這一偈顯示禪定波羅蜜（禪波羅蜜）怎樣成熟眾生。菩薩所得到的禪定，因為遠離了愛、見、慢等的緣故，所以自在最上。以這禪定貫攝二世：在現在世，令眾生歸向第一妙法；在未來世，令他增長一切善根。
知真及知意，能斷一切疑， 於法令恭敬，自他功德滿。
這一偈顯示般若波羅蜜怎樣成熟眾生。所謂知真——是因為理解法而不顛倒的緣故；所謂知意——是因為了達眾生的心行、斷除他的疑惑的緣故。以這般若貫攝二世：在現在世，令眾生對大法深深生起恭敬；在未來世，令他自身的功德以及他人身上的功德都得到圓滿。
善趣及三乘，大悲有三品， 盡於未來際，如是熟眾生。
這一偈顯示「大成熟」之相有三種。一、位大——是指窮盡四位，為眾生安立善道以及三乘。二、品大——大悲極於三品：下品在信行地，中品在初地到第七地，上品在第八、九、十地。三、時大——時節無邊、窮盡未來之際。菩薩這樣利益眾生，這就叫作「大成熟相」。
成熟品到此究竟。
Having spoken of the bodhisattvas' supernormal powers, the text next asks: how does a bodhisattva bring about his own maturation (成熟, the ripening of his own wholesome roots so that he becomes capable of benefiting others)?
Aspiration, faith, relinquishing, compassion, and endurance; mindfulness, power, firmness, and completeness of parts — know these as one's own maturation: these nine are all of the highest grade.
A bodhisattva has nine kinds of self-maturation. First, maturation of aspiration — because he longs for the great Dharma. Second, maturation of faith — because he has pure trust in the one who teaches purely. Third, maturation of relinquishing — because he extinguishes and departs from the afflictions. Fourth, maturation of compassion — because he pities sentient beings. Fifth, maturation of endurance — because he can carry out every kind of difficult practice. Sixth, maturation of mindfulness — because he retains all [the true Dharma] without forgetting. Seventh, maturation of power — because he penetrates all [meanings of the Dharma]. Eighth, maturation of firmness — because neither evil Māra nor the non-Buddhist paths can rob him of it. Ninth, maturation of the parts — because his portion of the wholesome is complete. Such are the nine, each reaching the very highest grade; this is called the character of maturation. Each of these nine maturations has its own cause, its own substance, and its own function, which will now be set out one by one.
Attending a good friend, hearing and also reflecting; supreme vigor, supreme completion; gathering the Dharma and receiving the Dharma — this tells the character of the maturation of aspiration.
Maturation of aspiration: attending a good friend, hearing the true Dharma, and reflecting on it in accord [with the Dharma] — these three can give rise to the great aspiration; this is called the cause of aspiration. Supreme great vigor, together with a final certainty free of doubt regarding all that is inconceivable, is called the substance of aspiration. To guard the Mahāyāna Dharma wherever it is harmed or assailed, and to receive and uphold with faith what the bodhisattvas teach, is called the function of aspiration.
The store of the Tathāgata's merit and wisdom; a pure mind that cannot be broken; swiftly receiving the fruit of concentration and wisdom — this tells the character of the maturation of faith.
Maturation of faith: that the World-Honored One (婆伽婆, the Bhagavat) thus expounds it at length [the store of the Tathāgata's merit and wisdom] is called the cause of faith. To attain the unbreakable purity (不壞淨, the purity of unwavering trust; 證淨, the purity born of realization) is called the substance of faith. To attain the fruit of concentration and wisdom is called the function of faith.
Guarding well the six faculties; departing from evil and arousing the counteragent; delighting to cultivate the wholesome dharmas — this tells the character of the maturation of relinquishing.
Maturation of relinquishing: to guard the six faculties well by means of mindfulness, pliancy (倚, mental ease), and other wholesome dharmas is called the cause of relinquishing. To depart from unwholesome awareness and arouse the counteragent (無間道, the uninterrupted path that severs the afflictions) is called the substance of relinquishing. To delight constantly in cultivating all wholesome dharmas is called the function of relinquishing.
Seeing the suffering of sentient beings; pitying them and departing from the lesser mind; taking a body supreme in the world — this tells the character of the maturation of compassion.
Maturation of compassion: that the bodhisattva sees the suffering of sentient beings is called the cause of compassion. To arouse the utmost pity and depart from the mind of the Lesser Vehicle is called the substance of compassion. To attain what is supreme among all worlds, not falling back through the grounds, is called the function of compassion.
Holding it by nature and cultivating it repeatedly; enduring even the extremity of suffering; ever delighting to advance in the wholesome roots — this tells the character of the maturation of endurance.
Maturation of endurance: to hold and bear [what is here called the doorway of practice], cultivating it again and again until it becomes one's own nature, is called the cause of endurance. To be able to endure extreme cold, wind, and other sufferings is called the substance of endurance. To cultivate the wholesome dharmas constantly, wherever a supreme rebirth carries one, is called the function of endurance.
A pure vessel and the wholesome, followed in turn; deeply entering the teaching of good and evil; able to give rise to great wisdom — this tells the character of the maturation of mindfulness.
Maturation of mindfulness: to attain a pure vessel (清淨器, a capacity fit to receive and retain) is called the cause of mindfulness. To expound the two meanings, wholesome and unwholesome, according to what one has heard, and, after hearing, reflecting, and cultivating, to understand deeply without forgetting, is called the substance of mindfulness. To be able to give rise to world-transcending wisdom (般若, prajñā) is called the function of mindfulness.
The two stores complete in their element; the fruit arising, the support supreme; attaining the foremost in the world — this tells the character of the maturation of power.
Maturation of power: that the seeds of the two stores — merit and wisdom — are filled to fullness is called the cause of power. To be able to attain the supreme support is called the substance of power. To be foremost in the world and to mature [sentient beings] as one wishes is called the function of power.
Deeply contemplating the principle of the wondrous Dharma; unable to be robbed by any Māra; able to inflict fault upon the divergent factions — this tells the character of the maturation of firmness.
Maturation of firmness: to contemplate with the mind the principle of the wondrous Dharma is called the cause of firmness. That Māra the Evil One (惡魔波旬, Māra Pāpīyān) cannot obstruct him is called the substance of firmness. To be able to inflict fault upon the other factions (他部, those who hold divergent doctrines) — that is, to refute their errors — is called the function of firmness.
The whole store of wholesome roots; relying on diligence, able to set it in motion; departing from evil and cultivating the wholesome — this tells the character of the maturation of the parts.
Maturation of the parts: that store of matured wholesome roots is called the cause of the parts. Relying on this cause, to be able to set in motion supreme vigor is called the substance of the parts. To depart from all that is unwholesome and delight to cultivate the supreme wholesome is called the function of the parts.
These nine things ripen oneself and ripen others too; increasing the wholesome, increasing the Dharma-body — like one most intimate in the world.
The nine — aspiration and the rest — can both mature oneself and mature others, ever increasing all wholesome roots and increasing the Dharma-body (法身, dharma-kāya). Because of these two kinds of increase, the bodhisattva is like the most intimate kinsman in the world (intimate with sentient beings to the very utmost).
Having spoken of the bodhisattva's attaining maturation for himself, the text next speaks of the bodhisattva maturing sentient beings.
An abscess ripened is fit to be treated; food ripened is fit to be eaten; the ripening of sentient beings is likewise — because of the two portions, relinquished and used.
The two portions are: first, the portion to be obstructed (障分, the portion of afflictions); second, the portion of the counteragent (治分, the portion of wholesome dharmas). The obstruction — the afflictions — once ripe must be relinquished, just as an abscess once ripe must be lanced; the counteragent — the wholesome dharmas — once ripe must be used, just as food once cooked must be eaten. The ripening of sentient beings is just so (of the two portions, one relinquished and one used); this is called the support of maturation (成熟依止, the basis on which maturation rests).
Having spoken of the support of maturation, the text next speaks of the differentiations of maturation.
Relinquishing, universal, supreme, and in accord; wholesome, attaining, constant, gradual — these are the eight; such are the maturations; this tells their differentiated kinds.
The character of maturing others is of eight kinds. First, maturation by relinquishing — because it causes sentient beings to extinguish the afflictions. Second, universal maturation — because it teaches universally by means of the three vehicles. Third, supreme maturation — because it surpasses the doctrine of the non-Buddhist paths. Fourth, maturation in accord — because it teaches responsively to [each being's] capacity. Fifth, wholesome maturation — because it is done with a reverent mind. Sixth, maturation of attaining — because it causes sentient beings to attain an undistorted understanding. Seventh, constant maturation — because it causes sentient beings never to fall back. Eighth, gradual maturation — because it causes sentient beings to increase in due sequence.
Having spoken of the differentiations of maturation, the text next speaks of the supremacy of the mind of maturation.
Benefiting one's child and benefiting one's parents, and benefiting oneself — these three benefits are supreme; the bodhisattva benefits all, surpassing those, supreme beyond compare.
Consider a worldly person: to bring ease to one's own child, ease to one's own parents, and ease to oneself — these three states of mind are already the most earnest of all. Yet the bodhisattva universally wishes to mature all sentient beings; this mind surpasses those three and is beyond all comparison. Therefore the bodhisattva's mind in maturing sentient beings is the most supreme. 〔Question〕 How is this supremacy of mind established?
Worldly folk do not [truly] love themselves — how much less can they love others? The bodhisattva relinquishes self-love, doing so only for the love of others.
Worldly people, though they wish to love themselves, cannot so much as settle themselves in a place of true benefit — how much less can they love others and settle others in a place of benefit? The bodhisattva is not so: he relinquishes self-love, doing so only for the love of others. Therefore the bodhisattva, in maturing sentient beings, surpasses those worldly folk. 〔Question〕 And using this supreme mind, how then does he mature them?
Relinquishing body and wealth entirely; with equality and without weariness; supplying what is lacking to fullness; establishing [beings] in the wholesome roots.
This verse shows how the perfection of giving (檀波羅蜜, dāna-pāramitā, the perfection of giving) matures sentient beings. Giving is of three kinds. First, the giving that sustains life — because inner and outer, body and wealth, all are relinquished. Second, the giving of equality — because among the various fields of giving (the recipients) he makes no distinction of high and low. Third, the giving without weariness — because he gives valiantly and constantly, never tiring. By means of these three kinds of giving he embraces the two lives, present and future: in the present life he supplies sentient beings to fullness [in all that they lack]; in the future life he establishes them in the wholesome roots.
Constant, by nature, and complete; self-delighting and heedful; drawing [beings] into the fullness of discipline; the two fruits ever inexhaustible.
This verse shows how the perfection of discipline (尸波羅蜜, śīla-pāramitā, the perfection of moral discipline) matures sentient beings. The bodhisattva has five kinds of discipline (尸羅, śīla). First, constant discipline — because it is present life after life. Second, discipline by its own nature — because with an effortless mind he abides in the true substance. Third, complete discipline — because the ten courses of wholesome action are all fulfilled, as the Sūtra of the Ten Grounds (《十地經》) states. Fourth, self-delighting discipline — because he constantly loves and delights in it himself. Fifth, heedful discipline — because in thought after thought he does not transgress. By means of these five kinds of discipline he embraces the two lives: in the present life he establishes sentient beings in the divisions of discipline; in the future life he causes the merit of the two fruits — the circumstantial and the direct recompense — to be unbroken.
Toward the unbenefiting, having a thought of benefit; enduring to the utmost, understanding skillful means; causing them to give rise to accord, and to plant the wholesome roots.
This verse shows how the perfection of endurance (羼提波羅蜜, kṣānti-pāramitā, the perfection of patient endurance) matures sentient beings. If someone comes against the bodhisattva with what does not benefit, the bodhisattva toward that person holds a "thought of benefit" (a construing of it as benefit) and arouses the utmost endurance. Why? Because through that person's [coming against him] there comes an accord that causes his perfection of endurance to increase. By means of this endurance too he embraces the two lives: in the present life he causes [that person] to give rise to a mind that turns [to the Dharma]; in the future life he causes him to plant the wholesome roots.
Through long eons practicing supreme diligence; benefiting beings with a mind that never retreats; causing even a single thought of the wholesome to arise — how much more, wishing the wholesome without measure.
This verse shows how the perfection of vigor (毘梨耶波羅蜜, vīrya-pāramitā, the perfection of energetic effort) matures sentient beings. The bodhisattva, through a hundred thousand koṭis of eons, practices supreme vigor, and for the sake of maturing boundless sentient beings his mind never retreats. By means of this vigor he embraces the two lives: in the present life he does not let slip even the arousing of a single wholesome thought in a sentient being — how much more, in the future life, does he cause the being's measureless wholesome roots all to be increased.
Attaining supreme, self-mastered meditation; free of defilement, of [wrong] view and conceit; in the present causing [beings] to turn [to the Dharma]; in the future increasing the wholesome dharmas.
This verse shows how the perfection of meditation (禪波羅蜜, dhyāna-pāramitā, the perfection of meditative concentration) matures sentient beings. The meditation the bodhisattva attains, because it is free of craving, [wrong] view, conceit, and the like, is self-mastered and supreme. By means of this meditation he embraces the two lives: in the present life he causes sentient beings to turn toward the foremost wondrous Dharma; in the future life he causes them to increase all the wholesome roots.
Knowing the real and knowing the intent; able to sever every doubt; causing reverence toward the Dharma; the merit of self and others made complete.
This verse shows how the perfection of wisdom (般若波羅蜜, prajñā-pāramitā, the perfection of wisdom) matures sentient beings. Knowing the real — because he understands the dharmas without distortion. Knowing the intent — because he fathoms the mental conduct of sentient beings and severs their doubts. By means of this wisdom he embraces the two lives: in the present life he causes sentient beings to give rise to deep reverence toward the great Dharma; in the future life he causes both the merit within his own person and the merit within the persons of others to be made complete.
The good destinies and the three vehicles; great compassion in three grades; reaching to the very end of the future — thus does he mature sentient beings.
This verse shows the character of great maturation in three kinds. First, greatness of place — that is, exhausting the four stages, establishing sentient beings in the good path and in the three vehicles. Second, greatness of grade — great compassion reaching its extremity in three grades: the lower grade on the ground of faith-and-practice, the middle grade from the first ground to the seventh, the higher grade on the eighth, ninth, and tenth grounds. Third, greatness of time — the seasons boundless, exhausting the very end of the future. The bodhisattva benefits sentient beings in this way; this is called the character of great maturation.
Here the chapter on Maturation ends.
「成熟」二字，本義就是「熟」——像果子在枝頭，得日照、得雨露，慢慢由生轉熟。本品就拿這「熟」字，講菩薩道上最實在的一段功夫，分兩半：先講「自成熟」（把自己熟透）、再講「成熟眾生」（幫別人熟透）。這兩半的次第極要緊：自己這顆果子還生澀，是熟不了別人的。 所以神通品之後，接著就問——菩薩怎樣先把自己熟起來？
一、先把自己熟透：九種自成熟
欲信捨悲忍，念力堅支具， 應知自成熟，此九皆上品。
菩薩的「自成熟」有九樣，而且樣樣到了最上品：欲（悕求大法的志欲）、信（信體即「不壞淨」——不可破壞之清淨信）、捨（滅離煩惱）、悲、忍、念（受持不忘）、力（皆能通達）、堅（魔與外道奪不走，所對顯者即「波旬」——魔王）、支（善的分位圓滿）。 這九樣，本品逐一拆出它的『因、體、業』——也就是每一種成熟『從哪裡來、本身是什麼、起什麼作用』。比如欲成熟：近善友、聞正法、如理思惟是它的因，上等精進、究竟無疑是它的體，守護大乘、領受法說是它的業；又如悲成熟：見眾生苦是因，起極憐愍、遠離小乘心是體，得世間殊勝、於諸地不退是業……餘者類推。九樣合起來，便是一顆『熟透了的菩薩心』的九種成色。
二、熟了，就能熟人：自熟亦熟他
如此九種物，自熟亦熟他， 增善增法身，如世極親者。
這九樣一旦在自己身上熟了，妙處就來了：它們不只熟自己，還能熟別人，並且不斷增長一切善根、增長法身。正因能『自熟熟他、增善增身』，菩薩便像世間最親的人——對眾生親到了極處。 這裡藏著全品的樞紐：可借一盞燈來體會——燈得先點著了，才能去引燃別的燈；自己這盞還是冷的、暗的，是引不亮別人的。菩薩的「自成熟」，正是先把自己這盞燈點到最亮，下面「成熟眾生」的種種手段，才有光可分。 〔疏借喻〕龍樹《十住毘婆沙論》正就此意，打過一個更切身的比方：「自未得度，不能度彼。如人自沒淤泥，何能拯拔餘人？又如為水所㵱，不能濟溺」……「是故先自善寂而後化人」——自己還陷在泥裡，怎麼伸手去拔別人出泥？自己正被水沖著、眼看要沉，又怎麼去救溺水的人？所以菩薩的次第是「先自善寂而後化人」，與本品『先自熟、再熟他』恰是同一個道理。可見『自熟才能熟他』不是本論一家之言，是大乘共許的老實話。法相一系也同此說：《瑜伽師地論·菩薩地》也立有〈成熟品〉，同樣承在神通（威力）之後而說『自成熟、成熟眾生』，與本品次第一致——這一段『先自熟、再熟他』的章法，是兩處同唱的。
三、怎樣才算『熟了』：兩分，一捨一用
癰熟則堪治，食熟則堪噉； 眾生熟亦爾，二分捨用故。
那麼，「成熟眾生」到底在熟什麼？本論用兩個極傳神的比方點破——眾生身上有「二分」：一是障分（煩惱），二是治分（善法）。障分熟了，要「捨」——就像癰瘡熟了，正好挑破、把膿排掉；治分熟了，要「用」——就像飯食熟了，正好取來吃。 這個比方很實在：煩惱不是一上來就拔得動的，得「熟」到時候（機緣到了、根器夠了）才捨得乾淨；善根也不是揠苗能助長的，得「熟」到火候才用得上。成熟眾生，就是把握這一捨一用的『火候』。
四、成熟眾生的八種相，與一顆無比的心
捨普勝隨善，得常漸為八， 如此諸成熟，是說差別種。
成熟他人，有八種相：捨（令滅煩惱）、普（以三乘普化）、勝（勝過外道）、隨（應機而說）、善（以恭敬心）、得（令得不顛倒之解）、常（令永不退）、漸（令次第增長）。八個字，是菩薩接引眾生的八種下手處——滅其惑、普其機、勝其邪、應其根、敬其人、正其解、固其志、漸其進。
利子及利親，利己三利勝…… 世間不自愛，何況能愛他？菩薩自愛捨，但為愛他故。
支撐這八種相的，是一顆無比的心。本論拿世情作比：世間人疼兒女、孝雙親、顧自己——這三種心已是最切的了；可菩薩『普願熟一切眾生』的心，遠遠超過這三種，無可相比。更深一層：世間人連「自愛」都未必做得好（連把自己安頓在真正有利處都做不到），何況愛人？菩薩卻索性捨掉自愛、只為愛他。這顆『捨自愛、但為愛他』的心，正是上一品（二利）『愛他勝自』的延續，也是成熟眾生之所以勝過世間的根。
五、六度，就是成熟眾生的六雙手
接下來六頌，本論用六波羅蜜，一一說菩薩怎樣去熟眾生。這六段有個共同的章法：每一度都『現世給一分實益、未來栽一分善根』——貫攝現在、未來二世。可借一句老話來體會：『授人以魚，又授人以漁』——一手遞上眼前的飯，一手種下將來的種；六度，正是這樣的六雙手。
- 布施：身財一切捨、施而平等、施而不厭；現世令所缺的得充足（魚），未來為他安立善根（漁）。
- 持戒：以五種戒（常·自性·圓滿·自樂·不放逸）攝二世；現世為他立戒品，未來令二果功德不絕。此尸羅成熟所本，釋自引契經為證——「十善業道皆具足故，如《十地經》說」，即以《十地經》之圓滿尸羅·十善業道為戒成熟的經據（論必接經）。
- 忍辱：這一段最動人——有人以「不饒益」相向，菩薩竟把它當作饒益來想、起極大忍。為什麼？因為對方恰恰成全了我忍度的增長。惱我的人，反成了我修行的恩人；現世令他起歸向，未來令他種善根。
- 精進：在億百千劫中行最上精進、為熟無邊眾生而不退；現世哪怕只引出他一念善心也不放過，何況未來令無量善根增益。
- 禪定：所得之定離了愛、見、慢，最為自在；現世令他歸向妙法，未來令善根增長。
- 般若：知真（解法不顛倒）、知意（看透眾生心、斷他的疑）；現世令他敬重大法，未來令自他功德圓滿。
六度貫穿下來，會看見一個樸實的道理：成熟眾生不是一場感動，是一手實益、一手長養，現在未來一起照顧的細水長流。
六、大成熟：盡未來際的慢功夫
善趣及三乘，大悲有三品， 盡於未來際，如是熟眾生。
末了，本論把「成熟」放到最闊大的尺度上，說它三種「大」：位大——窮盡修行四位，為眾生安立善道與三乘；品大——大悲隨地而深，分三品（下品在信行地、中品在初地到七地、上品在八、九、十地，越深的地、悲越廣）；時大——時節無邊、盡未來際。 回到『果熟』那個本喻：一顆成佛的果、一片度生的林，是要從一念悲心起、一直熟到盡未來際的。它急不得（揠苗助長反壞了根），也省不得（半生不熟便落了地，可惜）——這就是「大成熟」的氣象：以最深的悲、走最長的路，把自己、把一切眾生，慢慢熟到圓滿。
結：道，在一個「熟」字
通看全品，成熟品從頭到尾扣著一個「熟」字：先自熟（九種自成熟，如燈先點亮自己）、再熟他（依二分的捨用、八種相、六度的兩世長養，盡未來際）。中間那顆『捨自愛、但為愛他』的心，是熟人之所以勝過世間的根；那一捨一用的『火候』，是熟人之所以到位的訣。
一句話收束：菩薩道，說到底是一個「熟」字——自己熟透了，才幫得了別人熟；而這熟，是盡未來際、永不嫌晚的慢功夫。 果熟蒂落，急不得、也省不得。
The two words "maturation" (成熟) mean, at root, just "to ripen" — like fruit on the branch that, given sunlight and given rain and dew, slowly turns from green to ripe. This chapter takes that one word "ripen" and, with it, treats the most down-to-earth stretch of work on the bodhisattva path, splitting it in two: first it treats "maturing oneself" (自成熟, ripening oneself through), and then "maturing beings" (成熟眾生, helping others ripen through). The order of these two halves matters enormously: while your own fruit is still green and sour, you cannot ripen anyone else. So, following the Chapter on Supernormal Powers, the next question is raised at once — how does the bodhisattva first ripen himself?
I. First ripen yourself through: the nine kinds of self-maturation
Aspiration, faith, relinquishment, compassion, patience, mindfulness, power, firmness, endowment with the factors — know these as self-maturation; all nine are of the highest grade.
The bodhisattva's "self-maturation" (自成熟) has nine members, and every one of them has reached the very highest grade: aspiration (欲, the earnest longing for the great Dharma); faith (信, whose very substance is the "imperishable purity" (不壞淨, the purity of faith that cannot be broken)); relinquishment (捨, the extinguishing and leaving-behind of the afflictions); compassion (悲); patience (忍); mindfulness (念, receiving and holding the Dharma without forgetting); power (力, the capacity to penetrate all things); firmness (堅, which the demons and the outside paths cannot rob away — the one against whom it is shown being "Pāpīyān," the demon-king); and endowment with the factors (支, the fullness of the wholesome portions).
For each of these nine the chapter draws out its "cause, substance, and function" — that is, for each kind of maturation, "where it comes from, what it is in itself, and what work it does." Take the maturation of aspiration, for instance: drawing near a good friend, hearing the true Dharma, and reflecting on it in accord with principle are its cause; supreme vigor, and ultimate freedom from doubt, are its substance; guarding the Great Vehicle where calamity threatens it, and receiving in faith what is expounded, are its function. Or take the maturation of compassion: seeing the suffering of beings is its cause; arousing utmost pity and leaving behind the Lesser-Vehicle mind is its substance; gaining the excellence among all worldly beings and not falling back on any of the grounds is its function — and so on with the rest. Taken together, the nine are the nine degrees of ripeness of a single "fully ripened bodhisattva heart."
II. Ripened, one can ripen others: maturing oneself matures others too
These nine things of such a kind mature oneself and mature others too, increasing the wholesome and increasing the dharma-body, like the world's closest kin.
Once these nine have ripened within oneself, the marvel comes: they not only ripen oneself but can ripen others too, and they ceaselessly increase every wholesome root and increase the dharma-body. Precisely because they can "ripen self and ripen others, increase the wholesome and increase the body," the bodhisattva becomes like the world's closest kin — intimate with beings to the very utmost.
Here lies the pivot of the whole chapter, and it can be felt through a single lamp: a lamp must first be lit before it can go and kindle another lamp; while your own lamp is still cold and dark, you cannot kindle anyone else's bright. The bodhisattva's "self-maturation" is exactly this — first lighting one's own lamp to its brightest, so that the various means of "maturing beings" that follow have a light to share out.
〔exposition-borrowed simile〕Nāgārjuna's Daśabhūmika-vibhāṣā makes exactly this point with a still more bodily comparison: "Having not yet crossed over oneself, one cannot ferry others across. Like a man himself sunk in the mire, how can he pull others out? And like one carried off by the water, he cannot rescue the drowning … Therefore one first stills and settles oneself well, and afterward transforms others." — Still stuck in the mud yourself, how can you reach out a hand to pull another out of the mud? Being swept off by the water yourself, on the verge of sinking, how can you go and save the drowning? So the bodhisattva's order is "first still and settle oneself well, and afterward transform others," which is exactly the same principle as this chapter's "first ripen oneself, then ripen others." One sees that "only the ripened can ripen others" is no single-house saying of this treatise, but the plain honest truth held in common across the Great Vehicle. The Consciousness-Only lineage says the same: the Yogācārabhūmi · Bodhisattva Ground also sets up a "Chapter on Maturation," likewise coming after supernormal power (majestic might) and expounding "maturing oneself, maturing beings," in accord with this chapter's order — this pattern of "first ripen oneself, then ripen others" is sung in both places alike.
III. What counts as "ripened": the two portions, one to relinquish and one to use
When the abscess ripens it is fit to be treated; when food is cooked it is fit to be eaten; the ripening of beings is likewise, because of the two portions — relinquishing and using.
So then, what is being ripened in "maturing beings"? The treatise breaks it open with two vivid comparisons — within beings there are "two portions": one is the obstruction-portion (障分, the afflictions), the other the remedy-portion (治分, the wholesome dharmas). When the obstruction-portion ripens, it is to be "relinquished" — just as when an abscess ripens, that is precisely the time to lance it and drain out the pus; when the remedy-portion ripens, it is to be "used" — just as when food is cooked, that is precisely the time to take it and eat.
This comparison is very down-to-earth: the afflictions cannot be pulled up the moment one arrives; they must "ripen" to their time (the occasion having come, the capacity being sufficient) before they can be relinquished clean. Nor can wholesome roots be helped along by pulling at the sprouts; they must "ripen" to the right heat before they can be used. Maturing beings is just the taking hold of the "right heat" of this one relinquishing and one using.
IV. The eight marks of maturing beings, and a heart beyond compare
Relinquishing, universal, superior, responsive, wholesome, gaining, constant, gradual — these eight; such are all the maturations, and this states their kinds of distinction.
To mature others has eight marks: relinquishing (捨, causing the afflictions to be extinguished); universal (普, transforming by means of the three vehicles); superior (勝, surpassing the outside paths); responsive (隨, expounding in response to the capacity); wholesome (善, with a reverent mind); gaining (得, causing beings to gain an undistorted understanding); constant (常, causing them never to fall back); and gradual (漸, causing gradual and ordered increase). These eight are the eight places where the bodhisattva takes hold in guiding beings — extinguishing their delusion, universalizing to their capacity, surpassing their wrong views, meeting their faculties, revering the person, rectifying the understanding, firming the resolve, advancing them step by step.
Benefiting one's child, benefiting one's kin, benefiting oneself — these three benefits are supreme … The worldly do not [truly] love even themselves; how much less can they love others? The bodhisattva relinquishes self-love, only for the sake of loving others.
What supports these eight marks is a heart beyond compare. The treatise takes the affections of the world as a comparison: worldly people cherish their children, are filial to their parents, and look after themselves — these three loves are already the keenest there are; yet the bodhisattva's heart, which "universally vows to ripen all beings," far surpasses these three and is beyond all comparison. A layer deeper: worldly people cannot even manage their own "self-love" well (they cannot so much as settle themselves in what is truly to their benefit), how much less love others? The bodhisattva, on the contrary, simply relinquishes self-love and acts only for the sake of loving others. This heart that "relinquishes self-love and acts only to love others" is the continuation of the previous chapter's (the Twofold Benefit) "loving others above oneself," and is the root of why maturing beings surpasses the world.
V. The six perfections are the six pairs of hands for maturing beings
The six verses that follow use the six perfections (六波羅蜜) to state, one by one, how the bodhisattva ripens beings. These six passages share a common pattern: each perfection "gives a portion of real benefit in this present life, and plants a portion of wholesome root for the future" — spanning and gathering both the present and future ages. It can be felt through an old saying: "Give a person a fish, and teach him to fish as well" — one hand passes over the meal before his eyes, the other plants the seed for what is to come; the six perfections are just such six pairs of hands.
- Giving (布施, 檀 giving): relinquishing body and wealth, all of it; giving with equality; giving without weariness. In the present life it makes the one in want sufficient (the fish); for the future it establishes wholesome roots in him (the fishing).
- Discipline (持戒, 尸 discipline): with the five kinds of moral discipline (constant · intrinsic · complete · self-delighting · heedful) it gathers both ages. In the present life it establishes for him the body of the precepts; for the future it causes the merit of the two fruits to be unbroken. For the source of this maturation-through-discipline, the commentary itself cites a scripture as proof — "because the ten courses of wholesome action are all complete, as the Ten Grounds Sūtra (十地經) states" — that is, it takes the complete moral discipline and ten courses of wholesome action of the Ten Grounds Sūtra as the scriptural ground for maturation-through-discipline (a treatise must connect back to a scripture).
- Patience (忍辱, 羼提 patience): this passage is the most moving — when someone comes at him with "non-benefit," the bodhisattva actually regards it as a benefit and arouses the greatest patience. Why? Because that very person has helped bring to completion the growth of my perfection of patience. The one who vexes me becomes, on the contrary, a benefactor of my practice; in the present life it causes him to arouse a turning-toward, and for the future it causes him to plant wholesome roots.
- Vigor (精進, 毘梨耶 vigor): through hundreds of thousands of millions of eons he practices the supreme vigor, and for the sake of ripening boundless beings his heart does not fall back; in the present life he will not let slip even a single thought of wholesomeness he can draw out of another, how much less will he in the future cause measureless wholesome roots to increase.
- Meditation (禪定, 禪 meditation): the meditative concentration he has gained has left behind craving, views, and conceit, and is the most sovereign of all; in the present life it causes him to turn toward the wondrous Dharma, and for the future causes his wholesome roots to increase.
- Wisdom (般若, 般若 wisdom): knowing the true (解法不顛倒, understanding the Dharma without distortion) and knowing the intent (看透眾生心, seeing through the minds of beings and cutting off their doubts); in the present life it causes him to revere the great Dharma, and for the future causes the merit of self and others to be perfected.
Running through the six perfections, one sees a plain principle: maturing beings is not a single stir of emotion, but one hand of real benefit and one hand of long nurture, a steady flowing stream that looks after present and future together.
VI. The great maturation: the slow work to the very end of time
Wholesome destinies and the three vehicles; the great compassion has three grades; to the very end of the future age — thus does one ripen beings.
Finally, the treatise sets "maturation" against the widest possible scale and speaks of it as three kinds of "greatness": greatness of station (位大, exhausting the four stations of practice, establishing for beings the wholesome path together with the three vehicles); greatness of grade (品大, the great compassion deepening ground by ground, divided into three grades — the lower on the ground of faith-and-practice, the middle from the first ground to the seventh, the higher on the eighth, ninth, and tenth grounds; the deeper the ground, the wider the compassion); and greatness of time (時大, the seasons boundless, to the very end of the future age).
Returning to that root simile of "ripening fruit": one fruit that becomes a buddha, one grove that ferries beings across, must ripen from a single thought of compassion all the way to the end of the future age. It cannot be rushed (pull at the sprouts to help them grow, and you ruin the root instead), and it cannot be skimped (let it drop half-ripe, and it is a waste) — this is the very bearing of the "great maturation": with the deepest compassion, walking the longest road, slowly ripening oneself and all beings to fullness.
Conclusion: the whole way lies in the one word "ripen"
Read through as a whole, the Chapter on Maturation holds fast, from beginning to end, to the one word "ripen": first ripen oneself (the nine kinds of self-maturation, like a lamp first lighting itself), then ripen others (relying on the relinquishing-and-using of the two portions, the eight marks, and the two-age nurture of the six perfections, to the very end of the future age). The heart in the middle — "relinquishing self-love, acting only to love others" — is the root of why maturing beings surpasses the world; and the "right heat" of that one relinquishing and one using is the knack by which maturing beings hits the mark.
To close in a phrase: the bodhisattva path comes down, in the end, to a single word — "ripen": only when you yourself are ripened through can you help another ripen; and this ripening is a slow work carried to the end of the future age, never too late. When the fruit is ripe the stem drops of itself — it cannot be rushed, and it cannot be skimped.
考據Apparatus
一 科判定位
成熟品居脊樑第九，承神通品（『已說神通，諸菩薩云何自成熟』）。品內二大段：
- 自成熟：九種（欲·信·捨·悲·忍·念·力·堅·支），各說因·體·業 → 結（九物自熟亦熟他·增善增法身·如世極親）。
- 成熟眾生：依止（二分：障分·治分）→ 差別八 → 心勝 → 六度成熟（檀·尸·羼提·毘梨耶·禪·般若）→ 大成熟三（位·品·時）。
二 譯名對校（本論無別譯·與玄奘系同義對列）
| 本品（波羅頗譯） | 玄奘系同義 | 說 |
|---|---|---|
| 成熟 | 成熟（paripāka） | 自成熟·成熟有情 |
| 檀／尸／羼提／毘梨耶／禪／般若 | 施／戒／忍／精進／靜慮／慧 | 六波羅蜜 |
| 不壞淨 | 不壞淨（證淨） | 信體 |
| 波旬 | 波旬（魔王） | 堅體之對顯 |
| 信行地 | 勝解行地 | 悲三品之下品位 |
| 無間道 | 無間道 | 捨體 |
三 義之所立（眼）
本品立菩薩之「成熟」，分自、他：
- 自成熟九種——欲·信·捨·悲·忍·念·力·堅·支，皆窮上品，各備因·體·業；九物自熟亦熟他，常增善根與法身。
- 成熟眾生——依「二分」（障熟須捨·治熟須用）；以八種差別相、六波羅蜜而熟生；終以大成熟三（位大窮四位·品大悲分三品配地·時大盡未來際）收。 要旨：自成熟為成熟他之本；熟生終以六度為用、以大悲配地、盡未來際。系內承用：瑜伽·菩薩地〈成熟品〉（成熟有情）· 攝大乘論。
四 徵引（釋自引經為證·古德徵引）
釋自引契經為證
- 圓滿尸羅·十善業道：釋於尸波羅蜜成熟云「十善業道皆具足故，如《十地經》說」。
系內
- 瑜伽·菩薩地〈成熟品〉（遁倫《瑜伽論記》T42n1828 疏）：玄奘系《瑜伽師地論》〈成熟品〉與本品直承——亦承威力（神通）品後而說『自成熟·成熟眾生』，次第與本品一致。
五 名相（首見·義）
- 成熟：善根成就、堪能（自成熟）；化導眾生令其善根成就（成熟眾生）。
- 自成熟九：欲（悕求大法）·信·捨（滅煩惱）·悲·忍·念（受持不忘）·力（皆通達）·堅（魔外不奪）·支（善分圓滿）。
- 因·體·業：本品釋每一成熟之三分（生起之因·當體·作用）。
- 二分：障分（煩惱·熟則須捨）·治分（善法·熟則須用）。
- 六波羅蜜：檀（施）·尸（戒）·羼提（忍）·毘梨耶（精進）·禪（定）·般若（慧）。
- 不壞淨：不可破壞之清淨信。波旬：魔王。
六 譬喻
- 癰熟須潰（障分）：煩惱熟則須捨，如癰瘡熟則挑破排膿。
- 食熟須噉（治分）：善法熟則須用，如飯食熟則取食。
- 如世極親者：自熟熟他、增善增法身，故於眾生親如世間至親。 全屬醫療·飲食·人倫之潔淨喻。
義疏借喻坐實（非本論自有）
義疏為助開解所引之他經譬喻／經證，本論無此文；坐實出處如下，與本論自有諸喻區別，並錄以對等底料。
- 〔自沒淤泥喻／溺水不能濟喻〕：《十住毘婆沙論》（龍樹造）
T26n1521卷1 0024b06–b09、0024b14 —「自未得度，不能度彼。如人自沒淤泥，何能拯拔餘人？又如為水所㵱，不能濟溺」……「是故先自善寂而後化人」（按：「不能濟溺」止 0024b09，「是故先自善寂而後化人」在 0024b14，中隔「是故說我度已當度彼」及二偈一引；「……」即標此間略文，非連貫一句。）義疏用於〔§二「自熟亦熟他」段·釋『先自熟、再熟他』之次第，證自熟為熟他之本〕。
七 互讀
- 神通品：本品所承。
- 瑜伽·菩薩地〈成熟品〉（成熟有情）：與本品直承。
- 十地經（圓滿尸羅·悲三品配地）· 攝大乘論。
八 校本定位
本品 T31n1604 0600a27–0601c24（成熟品究竟·卷二末）。釋自引：《十地經》（圓滿尸羅）。
I. Doctrinal-structural placement (科判定位)
The Chapter on Maturation stands ninth along the spine; it follows the Chapter on Supernormal Powers ("having spoken of the supernormal powers, how do the bodhisattvas mature themselves?"). The chapter has two great sections:
- Maturing oneself: nine kinds (aspiration · faith · relinquishment · compassion · patience · mindfulness · power · firmness · limbs), each set out by its cause · substance · function → the closing (the nine things mature oneself and also mature others · they increase the roots of good and increase the dharma-body · like the dearest kin in the world).
- Maturing sentient beings: the support (in two portions: the portion to be got rid of · the portion to be applied) → the eightfold differentiation → the excellence of mind → maturing by the six perfections (giving · discipline · patience · vigor · meditation · wisdom) → the three kinds of great maturation (great in position · great in class · great in time).
II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)
| This chapter (Prabhākaramitra's rendering) | Xuanzang-lineage synonym | Note |
|---|---|---|
| 成熟 [maturation] | 成熟（paripāka）[maturation] | maturing-oneself · maturing sentient beings |
| 檀／尸／羼提／毘梨耶／禪／般若 [dāna / śīla / kṣānti / vīrya / dhyāna / prajñā] | 施／戒／忍／精進／靜慮／慧 [giving / discipline / patience / vigor / meditation / wisdom] | the six perfections |
| 不壞淨 [the unbreakable purity] | 不壞淨（證淨）[the unbreakable purity (the purity of realization)] | the substance of faith |
| 波旬 [Pāpīyas] | 波旬（魔王）[Pāpīyas (the Māra-king)] | the counter-foil that shows forth the substance of firmness |
| 信行地 [the ground of practice-by-faith] | 勝解行地 [the ground of practice-by-resolute-conviction] | the lower of the three classes of compassion |
| 無間道 [the uninterrupted path] | 無間道 [the uninterrupted path] | the substance of relinquishment |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the bodhisattva's "maturation," divided into self and other:
- The nine kinds of maturing oneself — aspiration · faith · relinquishment · compassion · patience · mindfulness · power · firmness · limbs, each pressed to its highest degree, each furnished with cause · substance · function; the nine things mature oneself and also mature others, constantly increasing the roots of good and the dharma-body.
- Maturing sentient beings — resting on the "two portions" (the portion-to-be-got-rid-of must be relinquished · the portion-to-be-applied must be used); maturing beings by the eightfold characteristic of differentiation and by the six perfections; closing at last with the three kinds of great maturation (great-in-position pressing the four positions · great-in-class dividing compassion into three classes matched to the grounds · great-in-time reaching to the very end of the future).
The gist: maturing oneself is the root of maturing others; the maturing of beings is at last carried out by the six perfections, with great compassion matched to the grounds, reaching to the very end of the future. Intra-system inheritance: the Yogācārabhūmi, Bodhisattva-stage, 〈Chapter on Maturation〉 (maturing sentient beings) · the Mahāyāna-saṃgraha.
IV. Citations (釋自引經為證 · the commentary's scriptural warrant · the ancient masters' citations)
The commentary's own scriptural warrant
- The perfected discipline · the ten courses of good action: the commentary, on the maturing of sentient beings by the perfection of discipline, says 「十善業道皆具足故，如《十地經》說」 ["because the ten courses of good action are all complete, as the Daśabhūmika-sūtra says"].
Intra-system
- The Yogācārabhūmi, Bodhisattva-stage, 〈Chapter on Maturation〉 (Dunlun's Notes on the Yogācārabhūmi T42n1828): the Xuanzang-lineage Yogācārabhūmi 〈Chapter on Maturation〉 directly inherits from this chapter — it too, following the chapter on power (the supernormal powers), speaks of "maturing oneself · maturing sentient beings," in a sequence that matches this chapter.
V. Terms (名相 · first-occurrence · meaning)
- 成熟 [maturation]: the achieving-and-fitness of the roots of good (maturing oneself); leading and guiding sentient beings so that their roots of good are achieved (maturing sentient beings).
- 自成熟九 [the nine kinds of maturing oneself]: aspiration (longing for the great Dharma) · faith · relinquishment (extinguishing the afflictions) · compassion · patience · mindfulness (upholding and not forgetting) · power (penetrating all things) · firmness (unwrestable by Māra and the outsiders) · limbs (the fullness of the parts of good).
- 因·體·業 [cause · substance · function]: the chapter sets out for each maturation its three parts (the cause by which it arises · its very substance · its working).
- 二分 [the two portions]: the portion-to-be-got-rid-of (the afflictions · when ripe, to be relinquished) · the portion-to-be-applied (the good dharmas · when ripe, to be used).
- 六波羅蜜 [the six perfections]: 檀 [dāna] (giving) · 尸 [śīla] (discipline) · 羼提 [kṣānti] (patience) · 毘梨耶 [vīrya] (vigor) · 禪 [dhyāna] (meditation) · 般若 [prajñā] (wisdom).
- 不壞淨 [the unbreakable purity]: the unbreakable pure faith. 波旬 [Pāpīyas]: the Māra-king.
VI. Similes (譬喻)
- The boil ripe must be lanced (the portion-to-be-got-rid-of): the afflictions, when ripe, must be relinquished, as a boil, when ripe, must be pricked open to drain the pus.
- The food cooked must be eaten (the portion-to-be-applied): the good dharmas, when ripe, must be used, as food, when cooked, must be taken and eaten.
- Like the dearest kin in the world: maturing oneself and maturing others, increasing good and increasing the dharma-body, one is therefore, to sentient beings, as dear as the closest kin in the world. All belong to the clean figures of medicine · food · human kinship.
The exposition's borrowed similes, grounded (not the treatise's own)
Similes from other scriptures, or scriptural warrants, that the exposition draws in to help open up understanding — the treatise has no such text; their sources are grounded below, kept distinct from the treatise's own similes, and set down together as parallel base-material.
- 〔The simile of sinking oneself in the mire / the simile of one drowning in water being unable to rescue〕: the Daśabhūmika-vibhāṣā (composed by Nāgārjuna)
T26n1521scroll 1 0024b06–b09、0024b14 — 「自未得度，不能度彼。如人自沒淤泥，何能拯拔餘人？又如為水所㵱，不能濟溺」……「是故先自善寂而後化人」["Having not yet crossed over oneself, one cannot bring the other across. As a man who has himself sunk in the mire — how could he pull up anyone else? And as one who is swept off by the water cannot rescue the drowning… therefore first quieting oneself well in goodness, one afterward transforms others."] (Note: 「不能濟溺」 ends at 0024b09, 「是故先自善寂而後化人」 is at 0024b14, and between them lie 「是故說我度已當度彼」 and two verses and one citation; the 「……」 marks this elided text in between, not a continuous single sentence.) The exposition uses it for 〔§III, the passage "mature oneself and also mature others" · glossing the sequence "first mature oneself, then mature others," proving that maturing oneself is the root of maturing others〕.
VII. Cross-readings (互讀)
- The Chapter on Supernormal Powers: what this chapter follows.
- The Yogācārabhūmi, Bodhisattva-stage, 〈Chapter on Maturation〉 (maturing sentient beings): directly inherited by this chapter.
- The Daśabhūmika-sūtra (the perfected discipline · the three classes of compassion matched to the grounds) · the Mahāyāna-saṃgraha.
VIII. Witness collation (校本定位)
This chapter is T31n1604 0600a27–0601c24 (the Chapter on Maturation complete · at the end of scroll two). The commentary's own citation: the Daśabhūmika-sūtra (the perfected discipline).