大乘莊嚴經論 教授品
從凡夫到成佛，這一品給的是一張全程的地圖
從一個散亂的凡夫，到圓滿成佛，中間要走多遠、怎麼走？這一品答得很完整：它把整條路，從山腳到山頂，一級一級畫了出來。
先在山腳積足信心與福德，再用種種方法把散亂的心調到能安住；接著是臨頂前最險的幾級石階，把『心外有境、境內有我』的執著一層層剝盡；剝淨了，便初次望見法界的真相——這叫「見道」，登上初地。從此他把一切眾生當成自己，再繞著山一程程上行，直到最後一步登頂成佛。而最動人的是：這條路再長再險，腳下每一級，都有佛在前頭引路。
成佛，原來是有階可循的。且看這張地圖，如何一級一級，通向覺地。
From ordinary being to Buddha — what this chapter gives is a map of the whole journey
From a scattered, ordinary being to perfect Buddhahood — how far is the road, and how is it walked? This chapter answers it in full: it draws the whole path, from the foot of the mountain to the summit, one step at a time.
First, at the foot of the mountain, one lays in a full store of confidence and merit; then, by every kind of skillful means, one settles the scattered mind until it can rest in place. Next come the most perilous few stone steps just below the peak, where the grasping at "an object outside the mind, a self within the object" is peeled away, layer upon layer; peeled clean, one gazes for the first time upon the true face of the dharma-realm — this is called "the path of seeing," the ascent to the first ground. From then on he takes all sentient beings as his own self, and, circling the mountain stage after stage, climbs on until, at the very last step, he reaches the summit and becomes a Buddha. And what moves the heart most is this: however long and perilous the road, at every step beneath his feet there is a Buddha up ahead, leading the way.
Becoming a Buddha, it turns out, has steps that can be followed. Now look how this map, one step at a time, leads all the way to the ground of awakening.
〔釋〕已說菩薩隨修，次說如來教授。
【偈】
行盡一僧祇， 長信令增上，
眾善隨信集， 亦具如海滿。
〔釋〕行盡一僧祇長信令增上者，若諸菩薩行行盡一阿僧祇劫，爾時長養於信方至上品。問：獨信增耶？答：眾善隨信集亦具如海滿。謂於信增時，一切眾善隨信聚集亦得具足，如大海水湛然圓滿。
【偈】
聚集福德已， 佛子最初淨，
極智及軟心， 勤修諸正行。
〔釋〕聚集福德已者，如前所說聚集故。佛子最初淨者，令護清淨故。及於大乘作正直見，不顛倒受義故。極智者，得多聞故。軟心者，離諸障故。勤修諸正行者，有堪能故。
【偈】
自後蒙諸佛， 法流而教授，
增益寂靜智， 進趣廣大乘。
〔釋〕自後蒙諸佛法流而教授者，此諸菩薩從此已後，蒙諸佛如來以修多羅等法而為說之，譬如為說《十地經》。增益寂靜智進趣廣大乘者，此菩薩若得教授，則增益奢摩他智，於廣大乘而能進修。如是得教授已，次起六種心。
【偈】
想名及了句， 思義亦義知，
法總及義求， 六心次第起。
〔釋〕六心者，一根本心、二隨行心、三觀察心、四實解心、五總聚心、六悕望心。想名者，謂根本心，初於修多羅等法觀察無有二義，唯想名聚故。了句者，謂隨行心，次隨諸句決了差別及次第故。思義者，謂觀察心，次於彼義內正思惟故。義知者，謂實解心，於彼思義如實知故。法總者，謂總聚心，更聚前法復總觀故。義求者，謂悕望心，於彼義趣求得意故。如是起六心已，次起十一種作意。
【偈】
有求亦有觀， 一味將止道，
觀道及二俱， 拔沈并抑掉，
正住與無間， 於中亦尊重，
置心一切緣， 作意有十一。
〔釋〕十一種作意者，一有覺有觀作意、二無覺有觀作意、三無覺無觀作意、四奢摩他作意、五毘鉢舍那作意、六二相應作意、七起相作意、八攝相作意、九捨相作意、十恒修作意、十一恭敬作意。有求者，謂有覺有觀作意，此作意以意言相續觀察諸法。有觀者，謂無覺有觀作意，此作意雖離於覺，亦以意言相續觀察諸法。一味者，謂無覺無觀作意，此作意離於意言而相續觀察諸法。止道者，謂奢摩他作意，此作意但緣諸法名。觀道者，謂毘鉢舍那作意，此作意但緣諸法義。二俱者，謂二相應作意，此作意能一時緣名義。拔沈者，謂起相作意，此作意若緣名心沈，即能策起。抑掉者，謂攝相作意，此作意若緣義心散，即能攝持。正住者，謂捨相作意，此作意若心平等能住捨心。無間者，謂恒修作意，此作意能依正住修習無廢。尊重者，謂恭敬作意，能於習時尊重名義。如是起十一種作意已，復應修習九種住心。
【偈】
繫緣將速攝， 內略及樂住，
調厭與息亂， 或起滅亦爾，
所作心自流， 爾時得無作，
菩薩復應習， 如此九住心。
〔釋〕九種住心者，一安住心、二攝住心、三解住心、四轉住心、五伏住心、六息住心、七滅住心、八性住心、九持住心。此九住，教授方便應知。繫緣者，謂安住心，安心所緣不令離故。速攝者，謂攝住心，若覺心亂速攝持故。內略者，謂解住心，覺心外廣更內略故。樂住者，謂轉住心，見定功德轉樂住故。調厭者，謂伏住心，心若不樂應折伏故。息亂者，謂息住心，見亂過失令止息故。或起滅亦爾者，謂滅住心，貪憂等起即令滅故。所作心自流者，謂性住心，所作任運成自性故。爾時得無作者，謂持住心，不由作意得總持故。如是修習得住心已，次令此心得最上柔軟。
【偈】
下倚修令進， 為進習本定，
淨禪為通故， 當成勝軟心。
〔釋〕下倚修令進為進習本定者，菩薩得住心時，應知已得下品身倚心倚。為增進此倚，更修根本禪定。問：更修本定為何功德？答：淨禪為通故當成勝軟心。諸菩薩為起諸神通故、為欲成就最勝柔軟心故，是故進修本定。問：起諸神通欲何所作？勝柔軟心復云何成？
【偈】
起通遊諸界， 歷事諸世尊，
最上軟心得， 供養諸佛故。
〔釋〕起通遊諸界歷事諸世尊者，諸菩薩欲往無量世界、欲經無量劫數、欲歷無量諸佛，欲承事供養及聞正法，為此事故起諸神通。問：何故作此事？答：最上軟心得供養諸佛故。由供養諸佛為因故，更得成就第一勝柔軟心。如是得勝心已，便得諸佛之所稱揚。
【偈】
未入淨心前， 五種稱揚得，
器體成淨故， 堪進無上乘。
〔釋〕未入淨心前五種稱揚得者，謂此菩薩於淨心地前，先得如來稱揚其五種功德。問：此稱揚於菩薩有何利益？答：器體成淨故堪進無上乘。此菩薩得如來稱揚已，便成就清淨器體，於無上乘則堪進入。問：如來稱揚彼菩薩何等五功德？
【偈】
念念融諸習， 身倚及心倚，
圓明與見相， 滿淨諸法身。
〔釋〕五功德者，一者融習、二者身倚、三者心倚、四者圓明、五者見相。融習者，一一剎那消融一切習氣聚故。身倚者，修習輕安遍滿身故。心倚亦爾。圓明者，圓解一切種空，離分數故。見相者，見無分別相，為後清淨因故。滿淨諸法身者，為滿為淨一切種法身，常作如是五因故。問：何時滿？何時淨？答：十地時滿，佛地時淨。此中應知五種功德，前三是奢摩他分，後二是毘鉢舍那分，菩薩於此時中於世間法皆得具足。如是得稱揚已，次起通達分善根。
【偈】
爾時此菩薩， 次第得定心，
唯見意言故， 不見一切義。
〔釋〕此菩薩初得定心離於意言，不見自相總相一切諸義，唯見意言。此見即是菩薩煖位，此位名明。如佛《灰河經》中所說明。此明名見法忍。
【偈】
為長法明故， 堅固精進起，
法明增長已， 通達唯心住。
〔釋〕此中菩薩為增長法明故起堅固精進，住是法明通達唯心。此通達即是菩薩頂位。
【偈】
諸義悉是光， 由見唯心故，
得斷所執亂， 是則住於忍。
〔釋〕此中菩薩若見諸義悉是心光，非心光外別有異見，爾時得所執亂滅。此見即是菩薩忍位。
【偈】
所執亂雖斷， 尚餘能執故，
斷此復速證， 無間三摩提。
〔釋〕此中菩薩為斷能執亂故，復速證無間三摩提。問：有何義故此三摩提名無間？答：由能執亂滅時爾時入無間，故受此名。此入無間即是菩薩世間第一法位。隨其次第說煖等諸位已，次說見道起。
【偈】
遠離彼二執， 出世間無上，
無分別離垢， 此智此時得。
〔釋〕遠離彼二執者，所執能執不和合故。出世間無上者，得無上乘故。無分別者，即彼二執分別無故。離垢者，見道所斷煩惱滅故。菩薩爾時名遠塵離垢得法眼淨。
【偈】
此即是轉依， 以得初地故，
後經無量劫， 依淨方圓滿。
〔釋〕此即是轉依以得初地故者，此離垢即是菩薩轉依位。何以故？得初地故。問：依極淨耶？答：後經無量劫依淨方圓滿。非於此初即得極清淨，由後經無量阿僧祇劫，此依方得清淨圓滿故。
【偈】
爾時通法界， 他自心平等，
平等有五種， 五無差別故。
〔釋〕爾時通法界他自心平等者，菩薩於初地即得通達平等法界。由此通達故，能觀他身即是自身，亦得心平等。問：此時得幾種心平等？答：平等有五種，五無差別故。何謂為五？一者無我平等，謂於自他相續不見有我，無差別故。二者有苦平等，謂於自他相續所有諸苦，無差別故。三者所作平等，謂於自他相續欲作斷苦，無差別故。四者不求平等，謂於自他所作不求反報，無差別故。五者同得平等，如餘菩薩所得我得亦爾，無差別故。
【偈】
諸行虛分別， 淨智了無二，
解脫見所滅， 如是說見道。
〔釋〕諸行虛分別淨智了無二者，此中菩薩於三界諸行唯見不真分別，以極淨智了彼無二。淨智者，出世間故。無二者，二執無故。彼無二體，即法界也。解脫見所滅如是說見道者，謂解脫見道所滅煩惱。法界即是解脫。若見解脫滅煩惱時，說名菩薩初得見道。
【偈】
無體及似體， 自性合三空，
於此三空解， 此說名解空。
〔釋〕三空者，一無體空，謂分別性，彼相無體故。二似體空，謂依他性，此相如分別性無體故。三自性空，謂真實性，自體空自體故。此偈顯菩薩得空解脫門。
【偈】
應知緣無相， 悉盡諸分別，
此中無願緣， 不真分別盡。
〔釋〕此偈上半顯得無相解脫門，下半顯得無願解脫門，應知此中菩薩具得三解脫門。
【偈】
此時所得法， 一切菩提分，
應知彼菩薩， 同得如見道。
〔釋〕一切菩提分者，謂四念處等，彼菩薩得見道時亦得此法。
【偈】
覺世唯諸行， 無我唯苦著，
無義自我滅， 大義依大我。
〔釋〕覺世唯諸行無我唯苦著者，此菩薩覺諸世間但是諸行實無有我，眾生計著唯著苦耳。無義自我滅者，謂染污身見滅故。大義者，利益一切眾生故。大我者，以一切眾生為自己故。此中菩薩滅自我見，依大我見作眾生利益事，是謂大義依大我。
【偈】
無我復我見， 無苦亦極苦，
益彼不求報， 以利自我故。
〔釋〕此中諸菩薩無我者，謂無自身無義我見。復我見者，謂有他身大義我見。無苦者，謂無自身所起諸苦。亦極苦者，謂有他身所起諸苦。益彼不求報者，無悕望故。何以故？以利自我故。諸菩薩利益眾生時，即是利益自我，是故無外希望。
【偈】
自脫心最上， 他縛即堅廣，
苦邊不可盡， 如是應勤作。
〔釋〕自脫心者，謂滅自見道所斷煩惱故。最上者，此解脫由無上乘故。他縛即堅廣者，由一切眾生相續所起煩惱故。苦邊不可盡者，眾生界無邊如虛空故。如是應勤作者，眾生如是苦，菩薩應為眾生斷苦，作邊作已復作，不應休息故。
【偈】
自苦不自忍， 豈忍他諸苦？
此生及窮生， 翻彼謂菩薩。
〔釋〕眾生於一期生苦及窮生死際不可思議苦無能忍受者，此菩薩翻彼不能忍受，悉能為之忍受故，言翻彼謂菩薩。
【偈】
於他行等愛， 利彼不退轉，
希有非希有， 他利自利故。
〔釋〕於他行等愛利彼不退轉者，菩薩於一切眾生行平等愛心無有差別，若求樂利益、若行樂利益。若求行時，利益之心無有退轉。希有非希有他利自利故者，此不退轉事於諸世間希有最上。然此希有亦非希有。何以故？他得益時即是菩薩自得益故。
【偈】
餘地說修道， 二智勤修習，
無分別建立， 淨法及眾生。
〔釋〕餘地者，謂後九地。問：餘地何所修？答：二智勤修習。二智者，一無分別智、二如所建立智。無分別智謂出世智，如所建立智謂後得世智。問：此二智有何功能？答：淨法及眾生。此中無分別智成熟佛法是其功能，如所建立智成熟眾生是其功能。
【偈】
修位二僧祇， 最後得受職，
入彼金剛定， 破諸分別盡。
〔釋〕修位二僧祇最後得受職者，二僧祇謂第二及第三大劫阿僧祇，最後謂究竟修，於此修位方得受職。問：受職已更何所作？答：入彼金剛定破諸分別盡。問：因何義故名金剛定？答：分別隨眠此能破故，是故此定名金剛喻。
【偈】
轉依究竟淨， 成就一切種，
住此所作事， 但為利群生。
〔釋〕轉依究竟淨者，謂永離一切煩惱障及智障故。成就一切種者，謂得一切種智，由無上故。住此所作事者，謂住此位中乃至窮眾生生死際，示現成道及現涅槃故。問：此事何所為？答：但為利群生。如此等事一向但為利益一切眾生故。自下次明因大教授得大義利。
【偈】
牟尼尊難見， 常見得大義，
以聞無等法， 淨信資養心。
〔釋〕此偈明菩薩因大教授，常得現前見佛、常聞無等正法、常起極深淨信遍滿於心。此明初時得大義利。
【偈】
若於教授中， 法門如欲住，
如人拔險難， 佛勸亦如是。
〔釋〕若於教授中法門如欲住者，有諸菩薩於教授時中，或於如來法門心欲樂住也。如人拔險難佛勸亦如是者，譬如有人墮在深坑，有能捉髮懸擲高岸。佛勸亦爾，若彼菩薩樂住寂滅深坑，諸佛如來強能置之佛果高岸。此明次時得大義利。
【偈】
世間極淨眼， 勝覺無分別，
譬如大日出， 除幽朗世間。
〔釋〕若諸菩薩成佛時，永退一切世間法故，眼得最極清淨，爾時名得無分別勝覺。譬如日輪大出，能除幽暗照朗世間。此明畢竟時得大義利。如是廣說已，次以一偈總結前義。
【偈】
佛子善集滿， 成就極廣定，
恒受尊教授， 能窮功德海。
〔釋〕此偈義如文顯現。教授品究竟。
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.
本品鋪陳「如來教授」下，菩薩自加行至究竟的全程道次：信增·福德 → 六心 → 十一作意 → 九住心 → 柔軟心·神通 → 五功德 → 煖頂忍世第一（加行四位）→ 見道·轉依初地 → 五平等·三解脫門 → 修道二智 → 金剛定·受職 → 究竟轉依 → 大義利三時。
前面已經說了菩薩的「隨修」，接著說『如來的教授』。
行盡一僧祇，長信令增上， 眾善隨信集，亦具如海滿。
「行盡一僧祇，長信令增上」是說：如果諸菩薩修諸行、行到圓滿了一個阿僧祇劫，這時所長養的「信」才達到上品。〔問〕只是「信」增長嗎？〔答〕「眾善隨信集，亦具如海滿」——是說在「信」增長之時，一切眾善都隨著「信」而聚集、也都得到具足，如同大海之水般湛然圓滿。
聚集福德已，佛子最初淨， 極智及軟心，勤修諸正行。
「聚集福德已」是說：如前面所說的那樣，已經聚集了福德的緣故。「佛子最初淨」是說：守護令他清淨的緣故；又在大乘上起『正直之見』，不顛倒地領受其義的緣故。「極智」是說：得到多聞的緣故。「軟心」是說：離了諸障的緣故。「勤修諸正行」是說：有了堪能的緣故。
自後蒙諸佛，法流而教授， 增益寂靜智，進趣廣大乘。
「自後蒙諸佛，法流而教授」是說：這些菩薩從此以後，蒙諸佛如來以修多羅（契經）等法而為他宣說，譬如為他宣說《十地經》。「增益寂靜智，進趣廣大乘」是說：這菩薩如果得到教授，便增益「奢摩他智」（止的智慧），於廣大乘而能進修。像這樣得到教授之後，接著起「六種心」。
想名及了句，思義亦義知， 法總及義求，六心次第起。
「六心」是說：一、根本心，二、隨行心，三、觀察心，四、實解心，五、總聚心，六、悕望心。「想名」是說根本心——最初於修多羅等法上觀察，沒有「二義」（能取所取二相之義），唯是想其名之聚的緣故。「了句」是說隨行心——其次隨諸句而決了其差別與次第的緣故。「思義」是說觀察心——其次於彼義之內正思惟的緣故。「義知」是說實解心——於彼所思之義如實了知的緣故。「法總」是說總聚心——再聚集前面的法、又作總觀的緣故。「義求」是說悕望心——於彼義趣求得其意的緣故。像這樣起了六心之後，接著起十一種作意。
有求亦有觀，一味將止道， 觀道及二俱，拔沈并抑掉， 正住與無間，於中亦尊重， 置心一切緣，作意有十一。
「十一種作意」是說：一、有覺有觀作意，二、無覺有觀作意，三、無覺無觀作意，四、奢摩他作意，五、毘鉢舍那作意，六、二相應作意，七、起相作意，八、攝相作意，九、捨相作意，十、恒修作意，十一、恭敬作意。「有求」是說有覺有觀作意——這作意以「意言」（內心的言說）相續地觀察諸法。「有觀」是說無覺有觀作意——這作意雖然離了「覺」，也仍以意言相續地觀察諸法。「一味」是說無覺無觀作意——這作意離了意言而相續地觀察諸法。「止道」是說奢摩他作意——這作意但緣諸法的「名」。「觀道」是說毘鉢舍那作意——這作意但緣諸法的「義」。「二俱」是說二相應作意——這作意能於一時並緣「名」與「義」。「拔沈」是說起相作意——這作意若緣「名」而心沈下去，便能策起它。「抑掉」是說攝相作意——這作意若緣「義」而心散亂，便能攝持它。「正住」是說捨相作意——這作意若心平等了，便能安住於「捨」心。「無間」是說恒修作意——這作意能依著「正住」而修習、不廢止。「尊重」是說恭敬作意——能在修習之時尊重「名」與「義」。像這樣起了十一種作意之後，又應修習九種住心。
繫緣將速攝，內略及樂住， 調厭與息亂，或起滅亦爾， 所作心自流，爾時得無作， 菩薩復應習，如此九住心。
「九種住心」是說：一、安住心，二、攝住心，三、解住心，四、轉住心，五、伏住心，六、息住心，七、滅住心，八、性住心，九、持住心。這九住，當知是『教授的方便』。「繫緣」是說安住心——把心安在所緣上、不令它離開的緣故。「速攝」是說攝住心——如果覺察到心散亂了，便迅速地攝持它的緣故。「內略」是說解住心——覺察到心向外開廣了，便再向內收略的緣故。「樂住」是說轉住心——見到「定」的功德，便轉而樂於安住的緣故。「調厭」是說伏住心——心如果不樂，便應折伏它的緣故。「息亂」是說息住心——見到散亂的過失，便令它止息的緣故。「或起滅亦爾」是說滅住心——貪、憂等一生起，便令它滅去的緣故。「所作心自流」是說性住心——所作任運而成、成了它的自性的緣故。「爾時得無作」是說持住心——不由作意便得「總持」的緣故。像這樣修習、得了住心之後，接著令這心得到最上的柔軟。
下倚修令進，為進習本定， 淨禪為通故，當成勝軟心。
「下倚修令進，為進習本定」是說：菩薩得了住心之時，當知已得了下品的『身倚、心倚』（身的輕安、心的輕安）。為了增進這「倚」（輕安），便再修「根本禪定」。〔問〕再修本定是為了什麼功德？〔答〕「淨禪為通故，當成勝軟心」——諸菩薩為了起諸神通的緣故、為了想成就最勝的柔軟心的緣故，所以進修本定。〔問〕起諸神通是想做什麼？最勝的柔軟心又是怎麼成就的？
起通遊諸界，歷事諸世尊， 最上軟心得，供養諸佛故。
「起通遊諸界，歷事諸世尊」是說：諸菩薩想往無量的世界、想經歷無量的劫數、想遍歷無量的諸佛，想承事供養並聽聞正法，為了這事的緣故而起諸神通。〔問〕為什麼要做這事？〔答〕「最上軟心得，供養諸佛故」——由「供養諸佛」為因的緣故，便更得成就第一最勝的柔軟心。像這樣得了勝心之後，便得諸佛之所稱揚。
未入淨心前，五種稱揚得， 器體成淨故，堪進無上乘。
「未入淨心前，五種稱揚得」是說：這菩薩在「淨心地」（初地）之前，先得如來稱揚他的五種功德。〔問〕這稱揚對菩薩有什麼利益？〔答〕「器體成淨故，堪進無上乘」——這菩薩得了如來稱揚之後，便成就清淨的「器體」，於無上乘便堪能進入。〔問〕如來稱揚那菩薩哪五種功德？
念念融諸習，身倚及心倚， 圓明與見相，滿淨諸法身。
「五功德」是說：一者融習，二者身倚，三者心倚，四者圓明，五者見相。「融習」是說：在一一剎那中消融一切習氣之聚的緣故。「身倚」是說：修習「輕安」遍滿於身的緣故。「心倚」也是這樣（輕安遍滿於心）。「圓明」是說：圓滿地了解「一切種空」，離了「分數」（分量、分限的計度）的緣故。「見相」是說：見到「無分別相」，作為以後清淨之因的緣故。「滿淨諸法身」是說：為了「滿」、為了「淨」一切種的法身，常作這樣的五因的緣故。〔問〕什麼時候「滿」？什麼時候「淨」？〔答〕十地之時「滿」，佛地之時「淨」。這當中應當知道：這五種功德，前三種是奢摩他分，後二種是毘鉢舍那分；菩薩在這時候，於世間法都得到具足。像這樣得了稱揚之後，接著起「通達分」的善根（加行道）。
爾時此菩薩，次第得定心， 唯見意言故，不見一切義。
這菩薩最初得定心、離於意言（內心的言說），便不見『自相、總相』一切諸義，唯見「意言」（一切相只是內心的言說分別）。這個「見」就是菩薩的煖位，此位名「明」，如同佛在《灰河經》中所說的「明」。這「明」名為「見法忍」。
為長法明故，堅固精進起， 法明增長已，通達唯心住。
這當中菩薩為了增長這「法明」的緣故，起堅固的精進；住於這「法明」，便通達「唯心」（萬法唯心）。這通達就是菩薩的頂位。
諸義悉是光，由見唯心故， 得斷所執亂，是則住於忍。
這當中菩薩如果見一切「義」都只是「心光」（心所現的影顯）、心光之外別無另一種異見，這時便得「所執亂」（執所取為實的散亂）滅去。這個「見」就是菩薩的忍位。
所執亂雖斷，尚餘能執故， 斷此復速證，無間三摩提。
這當中菩薩為了斷「能執亂」（執能取為實的散亂）的緣故，便再迅速地證「無間三摩提」（無間之定）。〔問〕有什麼義的緣故，這三摩提名「無間」？〔答〕由「能執亂」滅去之時、這時便入「無間」的緣故，所以受這「無間」之名。這「入無間」就是菩薩的世間第一法位。隨它的次第說了「煖」等諸位之後，接著說「見道」的生起。
遠離彼二執，出世間無上， 無分別離垢，此智此時得。
「遠離彼二執」是說：「所執」與「能執」不和合的緣故。「出世間無上」是說：得了無上乘的緣故。「無分別」是說：那「二執」的分別已經沒有的緣故。「離垢」是說：見道所斷的煩惱已經滅去的緣故。菩薩這時名為「遠塵離垢得法眼淨」。
此即是轉依，以得初地故， 後經無量劫，依淨方圓滿。
「此即是轉依，以得初地故」是說：這「離垢」就是菩薩的『轉依』位。為什麼？因為得了初地的緣故。〔問〕這「依」（所依）已經是極清淨了嗎？〔答〕「後經無量劫，依淨方圓滿」——並不是在這初地之初就立刻得到極清淨；要由以後經歷無量的阿僧祇劫，這「依」才得到清淨圓滿的緣故。
爾時通法界，他自心平等， 平等有五種，五無差別故。
「爾時通法界，他自心平等」是說：菩薩在初地便得通達『平等的法界』。由這通達的緣故，便能觀「他身」即是「自身」，也得「心平等」。〔問〕這時得幾種心平等？〔答〕「平等有五種，五無差別故」。哪五種呢？一者無我平等——是說於自、他的相續中都不見有「我」，因為無差別的緣故。二者有苦平等——是說於自、他的相續中所有的諸苦，無差別的緣故。三者所作平等——是說於自、他的相續都欲作「斷苦」之事，無差別的緣故。四者不求平等——是說於自、他所作的事都不求回報，無差別的緣故。五者同得平等——如同其餘菩薩之所得，我之所得也是這樣，無差別的緣故。
諸行虛分別，淨智了無二， 解脫見所滅，如是說見道。
「諸行虛分別，淨智了無二」是說：這當中菩薩於三界的諸行，唯見它是『不真之分別』，以極淨之智了達它的「無二」。「淨智」是說：出世間的緣故。「無二」是說：「二執」已沒有的緣故。那「無二」之體，就是「法界」。「解脫見所滅，如是說見道」是說：所謂「解脫」見道所斷的煩惱——「法界」即是「解脫」。如果在『見解脫、滅煩惱』之時，便說名菩薩初得「見道」。
無體及似體，自性合三空， 於此三空解，此說名解空。
「三空」是說：一、無體空——是說「分別性」，因為它的相無體的緣故。二、似體空——是說「依他性」，因為這相如同「分別性」般無體的緣故。三、自性空——是說「真實性」，以「自體空」為它的自體的緣故。這偈顯示菩薩得「空解脫門」。
應知緣無相，悉盡諸分別， 此中無願緣，不真分別盡。
這偈的上半顯示得「無相解脫門」（緣無相、盡諸分別），下半顯示得「無願解脫門」（無願所緣、不真分別盡）。當知這當中菩薩具足得了『空、無相、無願』三解脫門。
此時所得法，一切菩提分， 應知彼菩薩，同得如見道。
「一切菩提分」是說：所謂四念處等（三十七道品）；那菩薩得「見道」之時，也同時得這些法。
覺世唯諸行，無我唯苦著， 無義自我滅，大義依大我。
「覺世唯諸行，無我唯苦著」是說：這菩薩覺知諸世間但是「諸行」、實在沒有「我」，眾生計度執著，只是執著「苦」罷了。「無義自我滅」是說：染污的「身見」滅去的緣故。「大義」是說：利益一切眾生的緣故。「大我」是說：以一切眾生為自己的緣故。這當中菩薩滅了「自我見」，依著「大我見」而作利益眾生之事，這就叫做「大義依大我」。
無我復我見，無苦亦極苦， 益彼不求報，以利自我故。
這當中諸菩薩「無我」是說：沒有『自身、無義』的我見。「復我見」是說：卻有『他身、大義』的我見（把眾生當自己）。「無苦」是說：沒有自身所起的諸苦。「亦極苦」是說：卻有他身所起的諸苦。「益彼不求報」是說：因為沒有希望的緣故。為什麼？「以利自我故」——諸菩薩利益眾生之時，就是利益「自我」（大我），所以沒有額外的希望。
自脫心最上，他縛即堅廣， 苦邊不可盡，如是應勤作。
「自脫心」是說：滅了自己見道所斷的煩惱的緣故。「最上」是說：這解脫由於是無上乘的緣故。「他縛即堅廣」是說：由於是一切眾生相續所起的煩惱的緣故。「苦邊不可盡」是說：眾生界無邊、如同虛空的緣故。「如是應勤作」是說：眾生有這樣的苦，菩薩應當為眾生斷苦，做了一邊、做完了再做，不應休息的緣故。
自苦不自忍，豈忍他諸苦？ 此生及窮生，翻彼謂菩薩。
眾生對於一期生中的苦、以及窮盡生死之際不可思議的苦，都沒有能忍受的；這菩薩與他們相反——不能忍受（眾生受這些苦），而都能替他們忍受的緣故，所以說『翻彼（與凡夫相反）謂菩薩』。
於他行等愛，利彼不退轉， 希有非希有，他利自利故。
「於他行等愛，利彼不退轉」是說：菩薩於一切眾生『行平等之愛』、心無有差別——無論是「求樂利益」（求給眾生樂與利益）、或是「行樂利益」（實行給樂與利益）。如果在『求、行』之時，利益的心都無有退轉。「希有非希有，他利自利故」是說：這「不退轉」之事，在諸世間是希有最上的；然而這「希有」也並非「希有」。為什麼？因為他人得益之時、就是菩薩自己得益的緣故。
餘地說修道，二智勤修習， 無分別建立，淨法及眾生。
「餘地」是說：所謂後面的九地。〔問〕「餘地」修什麼？〔答〕「二智勤修習」。「二智」是說：一、無分別智，二、如所建立智。「無分別智」是說出世智，「如所建立智」是說後得的世智。〔問〕這二智有什麼功能？〔答〕「淨法及眾生」。這當中「無分別智」成熟佛法是它的功能，「如所建立智」成熟眾生是它的功能。
修位二僧祇，最後得受職， 入彼金剛定，破諸分別盡。
「修位二僧祇，最後得受職」是說：「二僧祇」是說第二與第三大劫阿僧祇，「最後」是說究竟修；在這修位才得「受職」（灌頂受位）。〔問〕受職之後又做什麼？〔答〕「入彼金剛定，破諸分別盡」。〔問〕由於什麼義的緣故名「金剛定」？〔答〕由於「分別隨眠」（最微細的分別種子）這定能破它的緣故，所以這定名「金剛喻」。
轉依究竟淨，成就一切種， 住此所作事，但為利群生。
「轉依究竟淨」是說：所謂永離一切的煩惱障與智障（所知障）的緣故。「成就一切種」是說：所謂得了「一切種智」，由於是無上的緣故。「住此所作事」是說：所謂安住在這位中，乃至窮盡眾生生死之際，示現成道以及示現涅槃的緣故。〔問〕這事是為了什麼？〔答〕「但為利群生」——像這樣等等的事，一向但是為了利益一切眾生的緣故。自此以下接著說明：因「大教授」而得「大義利」。
牟尼尊難見，常見得大義， 以聞無等法，淨信資養心。
這偈說明：菩薩因「大教授」，常得現前見佛、常聽聞無與倫比的正法、常起極深的淨信遍滿於心。這是說「初時」所得的大義利。
若於教授中，法門如欲住， 如人拔險難，佛勸亦如是。
「若於教授中，法門如欲住」是說：有些菩薩在受教授之時，或於如來的某一法門起『樂著安住』之心。「如人拔險難，佛勸亦如是」是說：譬如有人墮落在深坑裡，有能者捉住他的頭髮、把他懸擲到高岸上。佛的勸發也是這樣：如果那菩薩樂住於「寂滅」的深坑，諸佛如來強而有力地能把他安置到「佛果」的高岸。這是說「次時」所得的大義利。
世間極淨眼，勝覺無分別， 譬如大日出，除幽朗世間。
如果諸菩薩成佛之時，永遠退捨一切世間法的緣故，眼便得到最極清淨，這時名為得『無分別的勝覺』。譬如大日輪大大升起，能除幽暗、照朗世間。這是說「畢竟時」所得的大義利。像這樣廣說了之後，接著以一偈總結前面的義。
佛子善集滿，成就極廣定， 恒受尊教授，能窮功德海。
這偈的義如同文面所顯現的（佛子善能集滿福智、成就極廣大的定、恆受尊勝的教授，便能窮盡功德的大海）。教授品到此究竟。
Under “the Tathāgata's instruction,” this chapter lays out the graded path the bodhisattva walks from intensified practice to final consummation.
Having stated the bodhisattva's practice-in-accord (隨修), the text next states the Tathāgata's instruction (教授).
When practice has run through one incalculable eon, long-nurtured confidence is brought to its height; the whole host of good, following confidence, is gathered — and, like the ocean, made full.
"When practice has run through one incalculable eon, long-nurtured confidence is brought to its height" means: if the bodhisattvas cultivate the practices until they have run through one incalculable eon (阿僧祇劫, asaṃkhyeya-kalpa), then the confidence (信, śraddhā) they have nurtured at last reaches the highest grade. 〔Question〕 Is it confidence alone that increases? 〔Answer〕 "The whole host of good, following confidence, is gathered — and, like the ocean, made full." That is: at the time confidence increases, the whole host of good gathers along with confidence and is likewise brought to fullness, brimming and complete like the waters of the great ocean.
Having amassed merit, the child of the Buddha is first made pure; with utmost knowledge and a supple mind, he diligently cultivates the right practices.
"Having amassed merit" means: because, as stated before, he has amassed merit. "The child of the Buddha is first made pure" means: because he is guarded and made pure; and because, upon the great vehicle, he gives rise to an upright and correct view (正直見) and receives its meaning without distortion. "Utmost knowledge" means: because he has gained wide learning (多聞). "A supple mind" means: because he is freed of the several hindrances. "He diligently cultivates the right practices" means: because he has the capability for it.
Thereafter he receives from the Buddhas the flow of Dharma as instruction, increasing the knowledge of quiescence, advancing into the vast great vehicle.
"Thereafter he receives from the Buddhas the flow of Dharma as instruction" means: these bodhisattvas, from this point on, receive from the Buddhas, the Tathāgatas, an expounding by way of the sūtras (修多羅, sūtra) and other teachings — for instance, an expounding of the Sūtra of the Ten Grounds (《十地經》). "Increasing the knowledge of quiescence, advancing into the vast great vehicle" means: if this bodhisattva gains the instruction, he then increases the knowledge of tranquillity (奢摩他智; 止 śamatha) and is able to advance in cultivation within the vast great vehicle. Having gained instruction in this way, he next gives rise to six kinds of mind.
Perceiving the name, and discerning the phrase, pondering the meaning and knowing the meaning, the totalizing of dharmas and the seeking of meaning: the six minds arise in due order.
The six minds are: first, the root mind; second, the following mind; third, the examining mind; fourth, the truly-understanding mind; fifth, the totalizing mind; sixth, the aspiring mind. "Perceiving the name" refers to the root mind — at the outset, examining the sūtras and other teachings, he finds no "twofold meaning" (the aspect of grasper and grasped), but only perceives the assemblage of names. "Discerning the phrase" refers to the following mind — next, following the several phrases, he discerns their differences and their sequence. "Pondering the meaning" refers to the examining mind — next, he rightly ponders within that meaning. "Knowing the meaning" refers to the truly-understanding mind — he knows, just as it is, the meaning he has pondered. "The totalizing of dharmas" refers to the totalizing mind — he again gathers up the foregoing dharmas and makes a comprehensive contemplation of them. "The seeking of meaning" refers to the aspiring mind — upon that meaning he seeks and aspires to grasp its import. Having given rise to the six minds in this way, he next gives rise to eleven kinds of attention.
With seeking and with observing, the single savor and the way of stilling, the way of observing and the two together, hauling up the sunk and checking the scattered, right abiding and the unbroken, and within these also reverence: setting the mind upon every object — of attention there are eleven.
The eleven kinds of attention (作意, manaskāra) are: first, attention with cogitation and observation; second, attention without cogitation but with observation; third, attention without cogitation and without observation; fourth, attention of tranquillity (奢摩他; 止 śamatha); fifth, attention of insight (毘鉢舍那; 觀 vipaśyanā); sixth, attention conjoining the two; seventh, attention of rousing; eighth, attention of restraining; ninth, attention of relinquishing; tenth, attention of constant cultivation; eleventh, attention of reverence.
"With seeking" refers to attention with cogitation and observation — this attention observes dharmas continuously by way of mind-speech (意言; inner verbalization). "With observing" refers to attention without cogitation but with observation — this attention, though freed of cogitation, still observes dharmas continuously by way of mind-speech. "The single savor" refers to attention without cogitation and without observation — this attention, freed of mind-speech, observes dharmas continuously. "The way of stilling" refers to the attention of tranquillity — this attention takes only the names of dharmas as its object. "The way of observing" refers to the attention of insight — this attention takes only the meaning of dharmas as its object. "The two together" refers to attention conjoining the two — this attention is able, at one time, to take both name and meaning as its object. "Hauling up the sunk" refers to the attention of rousing — if, in dwelling on the name, the mind sinks, this attention is able to spur it up. "Checking the scattered" refers to the attention of restraining — if, in dwelling on the meaning, the mind scatters, this attention is able to gather and hold it. "Right abiding" refers to the attention of relinquishing — if the mind has become balanced, it is able to abide in the mind of equanimity. "The unbroken" refers to the attention of constant cultivation — this attention is able, resting upon right abiding, to cultivate without lapse. "Reverence" refers to the attention of reverence — able, in the time of cultivation, to revere both name and meaning. Having given rise to the eleven kinds of attention in this way, he should further cultivate nine kinds of mental abiding.
Binding to the object and swiftly gathering, drawing in and dwelling with joy, subduing-and-wearying and stilling the scattered, or extinguishing what arises, likewise; what is done, the mind flows of itself, and then he gains the effortless: the bodhisattva should further cultivate these nine abidings of mind.
The nine kinds of mental abiding are: first, the settling mind; second, the gathering mind; third, the drawing-in mind; fourth, the shifting mind; fifth, the subduing mind; sixth, the resting mind; seventh, the extinguishing mind; eighth, the natural mind; ninth, the sustaining mind. These nine abidings should be known as the skillful means of the instruction.
"Binding to the object" refers to the settling mind — because he settles the mind upon its object and does not let it stray. "Swiftly gathering" refers to the gathering mind — because, if he notices that the mind is scattered, he swiftly gathers and holds it. "Drawing in" refers to the drawing-in mind — because, noticing that the mind has spread outward and broad, he draws it inward and reins it in again. "Dwelling with joy" refers to the shifting mind — because, seeing the virtues of concentration, he shifts to dwelling in it with joy. "Subduing-and-wearying" refers to the subduing mind — because, if the mind takes no joy, he should subdue it. "Stilling the scattered" refers to the resting mind — because, seeing the fault of scatteredness, he brings it to rest. "Or extinguishing what arises, likewise" refers to the extinguishing mind — because, the moment greed, anxiety, and the like arise, he causes them to be extinguished. "What is done, the mind flows of itself" refers to the natural mind — because what is done is accomplished spontaneously and has become his own nature. "And then he gains the effortless" refers to the sustaining mind — because, without recourse to deliberate attention, he gains full retention (總持, dhāraṇī). Having cultivated in this way and gained the abiding of mind, he next brings this mind to the utmost suppleness.
By cultivating from the lower pliancy he advances; to advance, he practices the root concentration; that the purified meditation may serve the powers, he shall bring the supreme supple mind to completion.
"By cultivating from the lower pliancy he advances; to advance, he practices the root concentration" means: when the bodhisattva has gained the abiding of mind, one should know he has gained the lower grade of bodily pliancy and mental pliancy (身倚·心倚; the ease of body and ease of mind, 輕安 praśrabdhi). To advance this pliancy, he further cultivates the root meditative concentration (根本禪定, dhyāna). 〔Question〕 For what merit does he further cultivate the root concentration? 〔Answer〕 "That the purified meditation may serve the powers, he shall bring the supreme supple mind to completion" — the bodhisattvas, for the sake of giving rise to the supernormal powers (神通, abhijñā) and of accomplishing the supreme supple mind, therefore advance in cultivating the root concentration. 〔Question〕 In giving rise to the supernormal powers, what does he intend to accomplish? And how is the supreme supple mind accomplished?
Giving rise to the powers he roams the realms, waiting upon the World-Honored Ones; the utmost supple mind is gained, through making offerings to the Buddhas.
"Giving rise to the powers he roams the realms, waiting upon the World-Honored Ones" means: the bodhisattvas wish to go to immeasurable worlds, to pass through immeasurable eons, and to make the rounds of immeasurable Buddhas — wishing to wait upon and make offerings to them and to hear the true Dharma — and it is for this that they give rise to the supernormal powers. 〔Question〕 Why do they do this? 〔Answer〕 "The utmost supple mind is gained, through making offerings to the Buddhas" — with the making of offerings to the Buddhas as its cause, he further gains the accomplishment of the foremost, supreme supple mind. Having gained the supreme mind in this way, he then gains the acclaim of the Buddhas.
Before entering the purified mind, the five acclaims are gained; because the vessel of his being is made pure, he is fit to advance in the unsurpassed vehicle.
"Before entering the purified mind, the five acclaims are gained" means: this bodhisattva, before the ground of the purified mind (淨心地; the first ground, 初地), first gains the Tathāgata's acclaim of his five merits. 〔Question〕 What benefit does this acclaim bring the bodhisattva? 〔Answer〕 "Because the vessel of his being is made pure, he is fit to advance in the unsurpassed vehicle" — this bodhisattva, having gained the Tathāgata's acclaim, then accomplishes a purified vessel-of-being, and so becomes fit to enter the unsurpassed vehicle. 〔Question〕 Which five merits of that bodhisattva does the Tathāgata acclaim?
Moment by moment dissolving the impressions, ease of body and ease of mind, full clarity and the seeing of the sign, filling and purifying the dharma-body.
The five merits are: first, dissolving the impressions; second, ease of body; third, ease of mind; fourth, full clarity; fifth, the seeing of the sign. "Dissolving the impressions" means: because, in each single instant, he dissolves the whole accumulation of latent impressions (習氣; vāsanā). "Ease of body" means: because he cultivates pliancy pervading the body. "Ease of mind" is likewise (pliancy pervading the mind). "Full clarity" means: because he fully understands "the emptiness of all kinds" (一切種空), freed of the reckoning of measures and portions (分數). "The seeing of the sign" means: because he sees the non-conceptual sign (無分別相), as the cause of his later purity. "Filling and purifying the dharma-body" means: because, in order to fill and to purify the dharma-body in all its kinds, he ever works these five causes. 〔Question〕 When is it filled? When is it purified? 〔Answer〕 It is filled at the time of the ten grounds; it is purified at the time of the Buddha-ground. Herein one should know: of these five merits, the first three are the tranquillity portion, the last two the insight portion; and at this time the bodhisattva gains full possession of the mundane dharmas. Having gained the acclaim in this way, he next gives rise to the wholesome roots of the portion of penetration (通達分; the path of intensified practice, 加行道).
Then this bodhisattva, in due order, gains the concentrated mind; because he sees only mind-speech, he does not see any object at all.
This bodhisattva, having first gained the concentrated mind and departed from mind-speech, does not see any objects at all — neither their particular marks nor their general marks — but sees only mind-speech (that is, all marks are but the discrimination of inner verbalization). This seeing is precisely the bodhisattva's stage of warmth (煖位; the first of the four aids to penetration). This stage is named "brightness" (明), like the "brightness" of which the Buddha speaks in the Sūtra of the River of Ashes (《灰河經》). This brightness is named "the acceptance-through-seeing-the-Dharma" (見法忍).
That the brightness of the Dharma may grow, firm vigor is raised up; the brightness of the Dharma having increased, he penetrates to the abiding in mind alone.
Herein the bodhisattva, that this brightness of the Dharma may grow, raises up firm vigor; abiding in this brightness of the Dharma, he penetrates to mind alone (唯心; that all dharmas are mind alone). This penetration is precisely the bodhisattva's stage of the summit (頂位).
All objects are but the light [of mind]; because he sees mind alone, he gains the cutting-off of the scatter of the grasped — and so abides in acceptance.
Herein, if the bodhisattva sees that all objects are but the light of mind (心光; the reflected showing of mind), and that apart from the light of mind there is no other, separate sight, then he gains the extinguishing of the scatter of the grasped (所執亂; the scatter of taking the grasped as real). This seeing is precisely the bodhisattva's stage of acceptance (忍位).
Though the scatter of the grasped is cut off, there yet remains the grasper; to cut off this he swiftly realizes, further, the unbroken concentration.
Herein the bodhisattva, in order to cut off the scatter of the grasper (能執亂; the scatter of taking the grasper as real), then swiftly realizes, further, the unbroken concentration (無間三摩提, ānantarya-samādhi). 〔Question〕 By what meaning is this concentration named "unbroken"? 〔Answer〕 Because it is at the time when the scatter of the grasper is extinguished that one enters the unbroken — for this reason it takes this name. This entering-the-unbroken is precisely the bodhisattva's stage of the supreme worldly dharma (世間第一法位). Having, in their proper order, stated the stages of warmth and the rest, the text next states the arising of the path of seeing (見道).
Far removed from those two graspings, world-transcending and unsurpassed, non-conceptual and freed of defilement — this knowledge is gained at this time.
"Far removed from those two graspings" means: because grasped and grasper no longer conjoin. "World-transcending and unsurpassed" means: because he has gained the unsurpassed vehicle. "Non-conceptual" means: because the discrimination that is those two graspings is no more. "Freed of defilement" means: because the afflictions cut off by the path of seeing are extinguished. The bodhisattva at this time is named "one far from the dust and freed of defilement, who has gained the pure Dharma-eye" (遠塵離垢·得法眼淨).
This is precisely the transformation of the basis, since he has gained the first ground; yet only after passing immeasurable eons does the basis become purified and complete.
"This is precisely the transformation of the basis (轉依, āśraya-parāvṛtti), since he has gained the first ground" means: this being freed of defilement is precisely the bodhisattva's stage of the transformation of the basis. Why? Because he has gained the first ground. 〔Question〕 Is the basis [now] utterly pure? 〔Answer〕 "Yet only after passing immeasurable eons does the basis become purified and complete" — it is not that at the very outset of this first ground he at once gains the utmost purity; rather, it is only after passing immeasurable incalculable eons that this basis gains its pure completion.
Then he penetrates the dharma-realm, [seeing] other and self equal in mind; the equalities are of five kinds, since in the five there is no difference.
"Then he penetrates the dharma-realm, [seeing] other and self equal in mind" means: the bodhisattva, at the first ground, gains penetration of the equal dharma-realm (平等法界, dharmadhātu). By this penetration, he is able to contemplate that another's body is his own body, and so gains equality of mind. 〔Question〕 How many kinds of equality of mind does he gain at this time? 〔Answer〕 "The equalities are of five kinds, since in the five there is no difference." What are the five? First, equality of no-self — that is, in both his own continuum and another's he sees no self, since there is no difference. Second, equality of having suffering — that is, whatever sufferings there are in his own continuum and another's, since there is no difference. Third, equality of the work to be done — that is, in both his own continuum and another's he wishes to do the work of cutting off suffering, since there is no difference. Fourth, equality of not seeking — that is, in the work done for self and other alike he seeks no return, since there is no difference. Fifth, equality of attaining alike — that is, just as the other bodhisattvas attain, so too do I attain, since there is no difference.
The activities are false discrimination; pure knowledge realizes them as non-dual; the liberation that the [path of] seeing extinguishes — thus is the path of seeing spoken of.
"The activities are false discrimination; pure knowledge realizes them as non-dual" means: herein the bodhisattva sees the activities (諸行, saṃskāra) of the three realms as nothing but untrue discrimination, and by the utmost pure knowledge realizes their non-duality. "Pure knowledge" means: because it is world-transcending. "Non-dual" means: because the two graspings are no more. That body of non-duality is precisely the dharma-realm. "The liberation that the [path of] seeing extinguishes — thus is the path of seeing spoken of" means: the so-called liberation is [from] the afflictions extinguished by the path of seeing — the dharma-realm is precisely this liberation. When, at the time of "seeing liberation and extinguishing the afflictions," it is then said that the bodhisattva first gains the path of seeing.
The bodiless and the seemingly-bodied, and self-nature — together, the three emptinesses; understanding these three emptinesses — this is called the understanding of emptiness.
The three emptinesses are: first, the emptiness of the bodiless — that is, the wholly-imagined nature (分別性; 玄奘系 遍計所執性 the pervasively-imputed nature, parikalpita-svabhāva), since its mark is without body. Second, the emptiness of the seemingly-bodied — that is, the other-dependent nature (依他性; 依他起性, paratantra-svabhāva), since this mark, like the wholly-imagined nature, is without body. Third, the emptiness of self-nature — that is, the true nature (真實性; 圓成實性 the perfectly-accomplished nature, pariniṣpanna-svabhāva), since its own body is emptiness-as-its-own-body. This verse displays the bodhisattva's gaining the liberation-gate of emptiness (空解脫門).
Know that objectless-of-mark exhausts entirely the several discriminations; herein the objectless-of-wish [means] untrue discrimination is exhausted.
The upper half of this verse displays the gaining of the liberation-gate of the markless (無相解脫門; taking the markless as object, exhausting the several discriminations); the lower half displays the gaining of the liberation-gate of the wishless (無願解脫門; the object of no-wish, untrue discrimination exhausted). Know that herein the bodhisattva gains, in full, the three liberation-gates of emptiness, the markless, and the wishless.
The dharmas gained at this time are all the factors of awakening; know that that bodhisattva gains them alike, together with the path of seeing.
"All the factors of awakening" means: the so-called four foundations of mindfulness and the rest (the thirty-seven factors of awakening, 三十七道品); at the time that bodhisattva gains the path of seeing, he also gains these dharmas.
He awakens that the world is but activities, without self, [beings] cleaving only to suffering; the meaningless self-view is extinguished, and the great aim rests upon the great self.
"He awakens that the world is but activities, without self, [beings] cleaving only to suffering" means: this bodhisattva awakens that all worlds are but activities, truly without any self; sentient beings, reckoning and cleaving, cleave only to suffering. "The meaningless self-view is extinguished" means: because the defiled view of a self in the body (身見, satkāya-dṛṣṭi) is extinguished. "The great aim" means: because it benefits all sentient beings. "The great self" means: because he takes all sentient beings as himself. Herein the bodhisattva extinguishes the view of a self, and, resting upon the view of the great self, does the work of benefiting beings — this is what is called "the great aim rests upon the great self."
No-self, and yet a view of self; no suffering, and yet utmost suffering; benefiting them without seeking return — because it is benefiting one's own self.
Herein the bodhisattvas' "no-self" means: they have no view of a self as "one's own body, [the aim] meaningless." "And yet a view of self" means: they do have a view of a self as "another's body, the great aim" (taking beings as oneself). "No suffering" means: they have no sufferings arising from their own body. "And yet utmost suffering" means: they do have the sufferings arising from another's body. "Benefiting them without seeking return" means: because there is no craving-expectation. Why? "Because it is benefiting one's own self" — when the bodhisattvas benefit beings, this is precisely benefiting their own self (the great self), and so there is no expectation beyond it.
The mind that liberates oneself is supreme; the bonds of others are firm and vast; the bounds of suffering cannot be exhausted — thus should one diligently work.
"The mind that liberates oneself" means: because he has extinguished the afflictions cut off by his own path of seeing. "Is supreme" means: because this liberation is by way of the unsurpassed vehicle. "The bonds of others are firm and vast" means: because these are the afflictions arising in the continua of all sentient beings. "The bounds of suffering cannot be exhausted" means: because the realm of sentient beings is boundless, like space. "Thus should one diligently work" means: because, sentient beings having suffering of this kind, the bodhisattva should cut off suffering for beings — working through one round, and, that done, working again, never resting.
His own suffering he cannot bear — how then bear the many sufferings of others? This life's, and life-after-life's — the reverse of that: such is the bodhisattva.
Sentient beings, faced with the suffering of a single lifetime and with the inconceivable suffering to the very ends of birth-and-death, have no power to bear it; this bodhisattva is the reverse of them — unable to bear [that beings suffer so], he is able to bear all of it on their behalf — which is why it is said, "the reverse of that: such is the bodhisattva."
Toward others, equal love in practice; benefiting them, he does not turn back; rare, and yet not rare — because benefiting others is benefiting oneself.
"Toward others, equal love in practice; benefiting them, he does not turn back" means: the bodhisattva practices equal love toward all sentient beings, his mind without difference — whether in "seeking [to give] joy and benefit" or in "carrying out [the giving of] joy and benefit." Whether in the seeking or the carrying out, the mind of benefiting never turns back. "Rare, and yet not rare — because benefiting others is benefiting oneself" means: this matter of never turning back is, among all the worlds, rare and supreme. And yet this "rare" is also not rare. Why? Because at the time another gains benefit, it is precisely the bodhisattva's own gaining of benefit.
In the remaining grounds is spoken the path of cultivation: the two knowledges are diligently cultivated, the non-conceptual and the establishing — purifying the Dharma and beings.
"The remaining grounds" means: the so-called latter nine grounds. 〔Question〕 What is cultivated in the remaining grounds? 〔Answer〕 "The two knowledges are diligently cultivated." The two knowledges are: first, non-conceptual knowledge (無分別智, nirvikalpa-jñāna); second, the knowledge that establishes-as-it-is (如所建立智). Non-conceptual knowledge is the world-transcending knowledge; the knowledge that establishes-as-it-is is the subsequently-attained mundane knowledge (後得世智; 後得智 pṛṣṭha-labdha-jñāna). 〔Question〕 What function have these two knowledges? 〔Answer〕 "Purifying the Dharma and beings." Herein, non-conceptual knowledge has for its function the ripening of the Buddha-dharma; the knowledge that establishes-as-it-is has for its function the ripening of sentient beings.
In the stage of cultivation, two incalculable eons; at the last he gains consecration; he enters that diamond concentration, and breaks the several discriminations utterly.
"In the stage of cultivation, two incalculable eons; at the last he gains consecration" means: "two incalculable eons" refers to the second and third great incalculable eons; "at the last" refers to the ultimate cultivation; it is in this stage of cultivation that he at last gains consecration (受職; the anointing-into-station, 灌頂 abhiṣeka). 〔Question〕 Having gained consecration, what does he do further? 〔Answer〕 "He enters that diamond concentration, and breaks the several discriminations utterly." 〔Question〕 By what meaning is it named the diamond concentration (金剛定, vajropama-samādhi)? 〔Answer〕 Because this concentration is able to break the latent tendencies of discrimination (分別隨眠; the subtlest latent seeds of discrimination, anuśaya) — for this reason this concentration is named "diamond-like."
The transformation of the basis, ultimately pure, accomplishes all the kinds; abiding herein, the work he does is solely to benefit the host of beings.
"The transformation of the basis, ultimately pure" means: because he is forever freed of all the afflictive obstruction and the cognitive obstruction (煩惱障·智障; the afflictive obstruction and the cognitive obstruction, 所知障). "Accomplishes all the kinds" means: because he gains all-kinds-of-knowledge (一切種智, sarvākāra-jñatā), it being unsurpassed. "Abiding herein, the work he does" means: because, abiding in this station, and even to the very ends of the birth-and-death of sentient beings, he displays the attaining of the path and displays nirvāṇa. 〔Question〕 For what is this work? 〔Answer〕 "Solely to benefit the host of beings" — such works as these are, one and all, solely for the benefit of all sentient beings. From here on, the text next clarifies: through the great instruction, one gains the great aim-and-benefit (大義利).
The Sage-lord is hard to see; ever seeing him, one gains the great aim, for by hearing the unequalled Dharma, pure confidence nourishes the mind.
This verse clarifies that the bodhisattva, through the great instruction, ever gains the seeing of the Buddha face to face, ever hears the unequalled true Dharma, and ever gives rise to the deepest pure confidence pervading the mind. This clarifies the great aim-and-benefit gained at the first time.
If, within the instruction, he would abide in a Dharma-gate as he pleases, as one hauls another from the perilous strait, the Buddha's urging is likewise.
"If, within the instruction, he would abide in a Dharma-gate as he pleases" means: there are bodhisattvas who, at the time of receiving the instruction, give rise to a mind of clinging delight in abiding in some one of the Tathāgata's Dharma-gates. "As one hauls another from the perilous strait, the Buddha's urging is likewise" means: it is as when a man has fallen into a deep pit, and one who is able seizes him by the hair and flings him up onto the high bank. The Buddha's urging is likewise: if that bodhisattva would abide with delight in the deep pit of [mere] quiescence (寂滅; cessation), the Buddhas, the Tathāgatas, forcefully and mightily are able to set him upon the high bank of Buddhahood. This clarifies the great aim-and-benefit gained at the next time.
The utterly purified eye of the world, the supreme awakening free of discrimination — like the great sun risen, dispelling the gloom, brightening the world.
If the bodhisattva, at the time of becoming a Buddha, forever casts off all the mundane dharmas, then his eye gains the utmost purity, and at this time he is named as having gained the supreme awakening free of discrimination (無分別勝覺). It is like the great orb of the sun risen high, able to dispel the gloom and to brighten the world. This clarifies the great aim-and-benefit gained at the final time. Having expounded thus at length, the text next, with a single verse, gathers up the foregoing meaning.
The child of the Buddha well amasses and fills, accomplishes the vastest concentration, ever receives the honored instruction, and can exhaust the ocean of merit.
The meaning of this verse is as its words display (the child of the Buddha, well able to amass and fill both merit and wisdom, and to accomplish the vastest concentration, ever receiving the honored and supreme instruction, is able to exhaust the ocean of merit). Here the chapter on Instruction ends.
本疏不逐一重走那三十餘頌，只把這條『道路』從頭到尾一線串講，讓人看清菩薩從凡夫到成佛，腳下這條路是怎麼一級一級上去的。
隨修品說的是『怎麼修』；教授品說的是——在如來的「教授」（親自指點）之下，這修行走出了一整條道次第：從積信積福起步，經止觀調心、加行四善根，登見道、入初地，再歷修道九地，終於金剛定、受職、成佛。這是全論的一張『成佛地圖』。 可借登山來體會：底下是資糧的山腳，四善根是臨頂前最險的幾級石階，見道是初次望見山那邊的風光，修道是繞著山脊一程一程上行，金剛定是最後一步登頂——而每一步，都有佛在前頭引路。
一、上山之前：積信積福，止觀調心
路要上山，先得備足腳力。本論說，菩薩修行滿「一阿僧祇劫」，信才養到上品，而一切眾善都隨著信聚攏過來，像大海水那樣湛然圓滿——信是領頭的，眾善是隨行的。福德既足，又得『最初的清淨』、得多聞之「極智」、得離障之「軟心」，這才有資格『上山』。
於是『蒙諸佛以法流而教授』（譬如為說《十地經》）。得了教授，菩薩便一步步調心：先起六心（從緣名、了句、思義，到求得其意）、再起十一種作意（有覺有觀乃至恭敬——把「止」與「觀」、把『心沈時策起、心散時收攝』的種種手法都備齊）、再修九種住心（從『繫緣安住』一路到『不由作意而任運總持』）。本品列『安住、攝住、解住、轉住、伏住、息住、滅住、性住、持住』九項；《瑜伽師地論》另列『內住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣、等持』九項。兩組皆有九項且功能相近，這裡並列供比較；逐項是否完全同指，仍待更細對勘，本疏不自行等同。六心、十一作意與九住心則共同呈現調心由粗而細的次第：把一顆散亂的心，一級一級馴到能安住、能任運。 馴熟了，便得「身倚及心倚」（身心的輕安）——這是上山前腳力練成的徵候。
二、臨頂的徵候：柔軟心、神通、五功德
腳力練成，還要再上層樓。菩薩為增進輕安，更修根本禪定，「淨禪為通」——一面引發神通，一面成就「最勝柔軟心」。神通做什麼用？「起通遊諸界，歷事諸世尊」——遍遊無量世界、承事供養無量諸佛、遍聞正法；正因供養諸佛為因，才更得成就第一等的柔軟心。
到這裡，菩薩在登初地（「淨心地」）之前，先得如來「五種稱揚」，成就清淨的「器體」（堪受大法的根器），堪能進入無上乘。這被稱揚的五種功德是：融習（剎那剎那消融習氣）、身倚、心倚（身心輕安遍滿）、圓明（圓解一切種空）、見相（見無分別相，為後來清淨之因）——前三屬「止」、後二屬「觀」，到十地時「滿」、佛地時「淨」。這五樣，是臨見道前、根器熟透的光景。
三、臨頂最險的四級石階：煖、頂、忍、世第一
爾時此菩薩，次第得定心，唯見意言故，不見一切義。
接下來是全品最精要的一段——『加行四善根』，臨頂前最險最關鍵的四級石階。先看它在這條長路上的『位置』：本品開卷便說「行盡一阿僧祇劫」信才養到上品，後文又說「修位二僧祇」（修道歷第二、第三兩大劫）——這四善根，正落在第一大阿僧祇劫將滿、見道未登之際：是第一程資糧修滿後、跨入見道前的最後關卡。它其實是一套唯識觀的步步深入：
- 煖位（名「明」，如《灰河經》所說）：初得定心、離了內心的言說，便「不見一切義」「唯見意言」——看出一切外境之相，原來只是內心的言說分別。這是黎明初現的「明」。
- 頂位：為增長這點「法明」而起堅固精進，於是「通達唯心」——確認萬法唯心。
- 忍位：更進一步，見『一切義都只是心光、心光外別無異見』，於是斷了「所執亂」（執所取之境為實的散亂）。
- 世第一法位：所執雖斷，還餘「能執」（執能取之識為實）；斷了它、速證「無間三摩提」，便到了世間法的頂點。
這四級，是『唯見意言 → 唯心 → 唯心光 → 斷盡能、所二執』的步步逼近。菩薩就在這四級石階上，把『心外有境、境內有我』的最後執著，一層一層剝盡——剝到能所雙泯，便要登見道了。
四、登見道，入初地：五平等與三解脫門
遠離彼二執，出世間無上，無分別離垢，此智此時得。
能、所二執一旦雙泯，菩薩便登「見道」——得「無分別離垢」之智，名「遠塵離垢得法眼淨」。這「遠塵離垢得法眼淨」八字，正是經中通說『初見法』的成語：阿含裡，凡聞法當座斷疑、初見真諦的人，經文都記他「遠塵離垢得法眼淨」（如《雜阿含經》）——本論借這句現成的話，標出菩薩「見道」這一刻，與經中所說的『初見法』是同一樁事。這是修行路上第一次真正『望見山那邊的風光』：不再隔著分別看法，而是親見了法界本身。這「離垢」就是初地的「轉依」（把所依從染轉成淨）；但要留意——初登地並非就此究竟清淨，還得後經無量劫，這『所依』才徹底淨圓。一登初地不是終點，是新的起點。
入了初地，有兩樁要緊的開顯。其一是『五平等』：菩薩通達了平等法界，竟能「觀他身即是自身」，於是於自他之間得五種無差別——無我平等、有苦平等、所作（皆欲斷苦）平等、不求（回報）平等、同得平等。『你我』的硬殼，在這裡第一次化開了。 其二是「三解脫門」：從「空」（連三性都看空——分別性無體、依他性如分別般無體、真實性以無體為體）、從「無相」、從「無願」三道門，菩薩入了解脫。
五、大我見：把一切眾生當成自己
覺世唯諸行，無我唯苦著，無義自我滅，大義依大我。
見道之後，最動人的轉變在這裡。菩薩看清『世間只是諸行、實無有我』，於是那個『無意義的自我見』滅了；可奇妙的是，他卻另起一個「大我見」——以一切眾生為自己。從此「無我」（無這具身的小我）卻「復我見」（有以眾生為己的大我）；「無苦」（不為自身之苦所動）卻「亦極苦」（眾生之苦如在己身）。 於是利益眾生『不求回報』——因為利益眾生，當下就是利益『自我』（大我），哪還有外求？這以己之淨化他之染的心量，經中有一現成的譬喻：《勝天王般若波羅蜜經》說「如清水珠，若在濁水即為之清；菩薩摩訶薩般若波羅蜜珠，能使一切眾生煩惱悉得清淨」——一顆清水珠投進濁水，不必另求什麼，濁水自然就清了；菩薩以般若入眾生煩惱之中，亦復如是。〔疏借此喻以明大我利生之相。〕正因如此，他能『自苦尚且不忍，豈忍眾生受苦』，眾生一期乃至窮生死際那不可思議的苦，他都願代受；他於一切眾生『平等地愛、利他不退』，這事於世間希有至極，卻又「非希有」——因為他人得益時，正是菩薩自得益。這就是大乘的心量：把『我』撐大到容下一切眾生。
六、繞山脊上行：修道二智、金剛定、受職、究竟轉依
餘地說修道，二智勤修習…… 修位二僧祇，最後得受職，入彼金剛定，破諸分別盡。
見道只到初地；上頭還有後九地的「修道」，要歷第二、第三兩大阿僧祇劫。這一程，靠「二智」並運：無分別智（出世智）向上「成熟佛法」、如所建立的後得智（入世智）向下「成熟眾生」——一面證理、一面度生，兩隻腳交替著上山脊。到最後的究竟修，菩薩「受職」（如灌頂受位），入那『金剛喻定』——以金剛般堅利的一擊，破盡最微細的「分別隨眠」。何以名「金剛」？本論自解：唯此定能破「分別隨眠」（潛伏到底的最細執著），故名金剛喻。金剛之為物，經中亦有的說：《勝天王般若波羅蜜經》云「譬如金剛自體堅密，刀不能斫、火不能燒、水不能爛、毒不能害」——金剛是天下至堅、無物能壞之物，反過來卻能斷壞一切；以此喻菩薩臨成佛這最後一定，堅利到再細的隨眠也擋它不住、一擊俱碎。〔疏借此喻以顯金剛喻定之堅利。〕
轉依究竟淨，成就一切種，住此所作事，但為利群生。
於是『究竟轉依』：永離煩惱障與所知障，成就一切種智。登了頂、成了佛，做什麼？本論答得斬截——「但為利群生」：住此佛位，乃至窮盡眾生生死之際，示現成道、示現涅槃，一向只為利益一切眾生。登頂不是為了自己看風景，是為了把更多人接上山來。
七、佛始終在前頭引路：大義利三時
全品題眼是「教授」——這條長路，佛自始至終在前頭引。本論最後說『因大教授而得的大義利』，分三時：
- 初時：菩薩常得現前見佛、常聞無與倫比的正法、常起極深淨信遍滿於心。
- 次時：若菩薩在某個法門上起了『樂著安住』之心（譬如貪戀寂滅），佛便強力把他拔出來——就像有人墮在深坑，有力者一把捉住他的頭髮、擲上高岸；佛也這樣，把樂住寂滅深坑的菩薩，硬是安置到「佛果」的高岸。（此是本論自具之喻，喻佛之強拔救拔，如實傳之。）
- 畢竟時：菩薩成佛，永退一切世間法，眼得最極清淨、成『無分別的勝覺』——譬如大日升起，除盡幽暗、照朗世間。
末了一偈總結：佛子善能集滿福智、成就極廣大的定、恆受尊勝的教授，便『能窮功德的大海』。
結：腳下每一級，都有佛在前頭引
通看全品，教授品是一張『成佛地圖』：在如來的教授下，從積信積福起步，經止觀調心（六心·十一作意·九住心）、四善根（剝盡能所二執）、見道入初地（法眼淨·五平等·三解脫門）、大我利生（以眾生為己）、修道二智（向上成熟佛法、向下成熟眾生）、金剛受職，終於究竟轉依——而這一切「但為利群生」。
一句話收束：這條路再長再險，腳下每一級，都有佛在前頭引；而走到山頂的人，回身做的第一件事，是把更多人接上這條路。
This exposition does not re-walk those thirty-odd verses one by one; it takes this single "road" and threads it whole, from start to finish, so that one can see clearly, step by step, how the bodhisattva climbs from the ordinary person all the way to buddhahood.
The Chapter on Practice in Accord told of "how to practice"; the Chapter on Instruction tells of how, under the Tathāgata's "instruction" (his personal guidance), that practice walks out a whole graded path: from amassing faith and merit at the start, through calming and insight that tame the mind, through the four stages of intensified practice, up onto the path of seeing and into the first ground, then through the nine grounds of the path of cultivation, and at last to the vajra concentration, the consecration, and buddhahood. This is the whole treatise's one "map to buddhahood." It can be felt by way of climbing a mountain: below is the foothill of the provisions; the four stages of intensified practice are the last few sheerest stone steps just below the summit; the path of seeing is the first glimpse of the country on the far side of the mountain; the path of cultivation is the going on up the ridge, one stretch after another; the vajra concentration is the last step onto the peak — and at every step there is a Buddha ahead, leading the way.
I. Before climbing the mountain: amass faith and merit, tame the mind with calm and insight
To climb a mountain, one must first have the strength of leg for it. The treatise says: when the bodhisattva's practice has been carried on for a full "incalculable aeon" (asaṃkhyeya-kalpa), only then is faith nourished to its highest grade, and all the manifold good, following faith, gathers in — brimming and full, like the waters of the great sea. Faith is the leader; the manifold good is what follows in train. Merit now sufficient, one further gains the "first purity," gains the "utmost knowledge" of wide learning, and gains the "pliant mind" freed of obstructions — only then is one qualified to "climb the mountain."
Thereupon one is "instructed by the Buddhas with the stream of Dharma" (for instance, by their expounding the Sūtra of the Ten Grounds). Having received the instruction, the bodhisattva tames the mind step by step: first arousing the six minds (from taking up the name, to discerning the phrase, to pondering the meaning, and on to seeking to reach the sense of it); then arousing the eleven kinds of attention (from "with apprehension and with examination" through to "reverence" — furnishing oneself with all the devices both of "calm" and of "insight," and of "rousing up the mind when it sinks, gathering it in when it scatters"); then cultivating the nine kinds of station of mind (from "settling and abiding upon the object" all the way to "total holding, effortless and self-flowing"). This chapter lists settled-abiding, gathered-abiding, released-abiding, turned-abiding, subdued-abiding, quieted-abiding, ceased-abiding, natured-abiding, and held-abiding; the Yogācārabhūmi separately lists inward abiding, even abiding, settled abiding, close abiding, taming, quieting, utmost quieting, one-pointed focus, and even holding. Both lists have nine items and related functions, so they are placed side by side here for comparison; whether every item has exactly the same referent requires closer collation and is not independently decided in this exposition. The six minds, eleven attentions, and nine stations together present a movement from coarse to subtle in taming the mind: taming a scattered mind, grade by grade, until it can settle and abide and can flow effortlessly of itself. Once it is tamed to fluency, one gains "bodily ease and mental ease" (the pliancy of body and mind) — this is the sign that the strength of leg for climbing has been trained up.
II. Signs near the summit: the pliant mind, supernormal powers, the five qualities
The strength of leg trained, there is yet a further storey to climb. To advance this ease, the bodhisattva cultivates further the fundamental meditative concentrations — "purifying the meditations for the sake of the powers" — on the one hand arousing supernormal powers, on the other accomplishing the "supremely pliant mind." What are the supernormal powers for? "Arousing the powers, one roams the many worlds and serves the World-Honored Ones in turn" — roaming through measureless worlds, serving and offering to measureless Buddhas, and everywhere hearing the true Dharma; and just because offering to the Buddhas is the cause, one thereby gains all the more the accomplishment of the first-rank pliant mind.
At this point, before ascending the first ground (the "ground of the purified mind"), the bodhisattva first gains the Tathāgata's "five kinds of praise," and accomplishes a pure "vessel-body" (the capacity to receive the great Dharma), fit to enter the unsurpassed vehicle. The five qualities so praised are: the melting of the latent tendencies (dissolving away the latent tendencies moment by moment), bodily ease and mental ease (the pliancy of body and mind, pervading throughout), round clarity (the full understanding of the emptiness of all kinds), and seeing the mark (seeing the non-conceptual mark, which is the cause of the later purity) — the first three belonging to "calm," the latter two to "insight"; at the ten grounds they reach "fullness," and at the buddha-ground "purity." These five are the look of a root capacity ripened through, just before the path of seeing.
III. The last, sheerest four stone steps below the summit: warmth, summit, acceptance, supreme worldly dharma
At that time this bodhisattva, gaining a settled mind in due order, because he sees only mind-speech, does not see any object at all.
Next comes the most essential passage of the whole chapter — the "four stages of intensified practice" (the four roots of the wholesome), the last four, sheerest and most decisive, stone steps below the summit. First, see their "position" on this long road: the chapter opens by saying that only when "practice has been carried on for a full incalculable aeon" is faith nourished to its highest grade, and later says that "the stage of cultivation takes two incalculable aeons" (the path of cultivation runs through the second and third great aeons) — these four roots of the wholesome fall precisely at the point where the first great incalculable aeon is about to close and the path of seeing is not yet ascended: the last barrier after the first stretch of amassing provisions is complete, just before crossing into the path of seeing. They are in fact a step-by-step deepening of one single Consciousness-Only contemplation:
- The stage of warmth (named "brightness," as told in the Ash-River Sūtra): first gaining a settled mind and leaving off the mind's inner speech, one then "sees no object at all, but sees only mind-speech" — seeing that the marks of all outer objects are, in fact, only the mind's own inner speech and discrimination. This is the "brightness" of the first breaking of dawn.
- The stage of the summit: to grow this bit of "dharma-brightness," one arouses firm and unrelenting vigor, and thereby "penetrates consciousness-only" — settling that the ten-thousand things are consciousness-only.
- The stage of acceptance: advancing a step further, one sees that "all objects are only the light of mind, and apart from the light of mind there is no other view to be had," and thereby cuts off "the scattering of the grasped" (the scattering that grasps the grasped object as real).
- The stage of the supreme worldly dharma: the grasped now cut off, there yet remains "the grasper" (grasping the grasping consciousness as real); cutting this off, one swiftly realizes the "uninterrupted concentration," and so reaches the very summit of the worldly dharmas.
These four steps are the step-by-step closing-in of "seeing only mind-speech → consciousness-only → only the light of mind → cutting off both graspings, grasped and grasper." It is upon these four stone steps that the bodhisattva strips away, layer by layer, the last grasping of "an object outside the mind, a self within the object" — and once he has stripped it until both grasper and grasped alike dissolve, he is about to ascend the path of seeing.
IV. Ascending the path of seeing, entering the first ground: the five equalities and the three gates of liberation
Leaving far behind those two graspings, the world-transcending unsurpassed, non-conceptual, stain-gone — this knowledge is gained at this time.
Once the two graspings, grasper and grasped, alike dissolve, the bodhisattva ascends the "path of seeing" — gaining the knowledge that is "non-conceptual and stain-gone," called "dust-free and stain-gone, gaining the pure dharma-eye." These very words, "dust-free and stain-gone, gaining the pure dharma-eye," are precisely the stock idiom the scriptures use everywhere for "first seeing the Dharma": in the Āgamas, of everyone who, on hearing the Dharma, cuts off doubt on the spot and first sees the truth of reality, the text records that he "became dust-free and stain-gone, and gained the pure dharma-eye" (as in the Saṃyukta Āgama) — the treatise borrows this ready-made phrase to mark that the bodhisattva's moment of "seeing the path" is one and the same matter as what the scriptures call "first seeing the Dharma." This is the first time on the road of practice that one truly "glimpses the country on the far side of the mountain": no longer seeing dharmas through the veil of discrimination, but directly seeing the dharma-realm itself. This "being stain-gone" is the "transformation of the basis" of the first ground (turning the basis one rests upon from the defiled into the pure); but note well — first ascending the ground is not thereby ultimate purity; only after passing measureless aeons more does this "basis" become thoroughly pure and complete. To ascend the first ground is not the terminus, but a new point of departure.
Having entered the first ground, two matters of importance open forth. The first is the "five equalities": the bodhisattva has penetrated the equal dharma-realm, and can now "regard another's body as his own body," thereby gaining, between self and other, five kinds of non-difference — the equality of no-self, the equality of there-being-suffering, the equality of the task (all wishing to cut off suffering), the equality of seeking-no-return, and the equality of shared attainment. The hard shell of "you and I" is, here, dissolved for the first time. The second is the "three gates of liberation": through "emptiness" (seeing even the three natures as empty — the wholly-imagined nature is without substance, the other-dependent nature is, like the wholly-imagined, without substance, and the true nature takes no-substance itself as its substance), through "signlessness," and through "wishlessness" — through these three gates the bodhisattva enters liberation.
V. The great-self view: taking all sentient beings as oneself
Awake that the world is only the activities, without self, only clinging in suffering, the meaningless self-view is extinguished; the great benefit rests on the great self.
After the path of seeing, the most moving turn is here. The bodhisattva sees clearly that "the world is only the activities, and in truth there is no self," and so that "meaningless self-view" is extinguished; yet, wondrously, he raises up in its stead a "great-self view" — taking all sentient beings as himself. Thenceforth he is "without self" (without the little self of this one body) yet "has again a self-view" (has the great self that takes sentient beings as itself); "without suffering" (unmoved by the suffering of his own body) yet "also in utmost suffering" (the suffering of sentient beings as though it were in his own body).
And so he benefits sentient beings "seeking no return" — because to benefit sentient beings is, right there, to benefit the "self" (the great self); what is there left to seek outside? For this heart-largeness, which purifies others' defilement by one's own purity, the scriptures offer a ready-made simile: the Pravara-deva-rāja Prajñāpāramitā Sūtra says, "It is like a water-clearing gem: dropped into turbid water, it makes the water clear; the great being bodhisattva's gem of the perfection of wisdom can likewise make the defilements of all sentient beings become clear and pure" — one clear-water gem dropped into turbid water, and, without seeking anything further, the turbid water clears of itself; the bodhisattva, entering with the perfection of wisdom into the defilements of sentient beings, is exactly so. 〔An exposition-borrowed simile, to show the character of the great self benefiting beings.〕 It is just for this reason that he "cannot bear even his own suffering — how much less can he bear the suffering of sentient beings"; the inconceivable suffering of sentient beings, over one lifespan and on to the very bound of birth-and-death, he is willing to undergo in their stead; toward all sentient beings he "loves equally, and never turns back from benefiting others" — a thing supremely rare in the world, and yet also "not rare" — for the very moment others gain benefit is the moment the bodhisattva himself gains benefit. This is the heart-largeness of the great vehicle: stretching "the self" wide enough to hold all sentient beings within it.
VI. Going on up the ridge: the two knowledges of the path of cultivation, the vajra concentration, the consecration, the ultimate transformation of the basis
The remaining grounds speak of the path of cultivation, where the two knowledges are diligently cultivated… The stage of cultivation is two incalculable aeons; at the last one gains the consecration, enters that vajra concentration, and shatters all discriminations utterly.
The path of seeing reaches only the first ground; above lie the "path of cultivation" of the latter nine grounds, running through the second and third great incalculable aeons. This stretch is walked by two knowledges working together: the non-conceptual knowledge (the world-transcending knowledge) ripening the Buddha-dharma above, and the knowledge of things as established (the subsequently-attained worldly knowledge) ripening sentient beings below — realizing the principle on the one side and delivering beings on the other, the two feet climbing the ridge in alternation. At the very last of the ultimate cultivation, the bodhisattva "gains the consecration" (as in receiving position by anointing on the crown), and enters that "vajra-like concentration" — with one stroke firm and keen as a vajra, shattering to the last the subtlest "latent tendencies of discrimination." Why is it named "vajra"? The treatise itself explains it: because this concentration alone can shatter the "latent tendencies of discrimination" (the most subtle grasping, hidden to the very bottom), it is named the vajra-like. As for the vajra itself, the scriptures too have their word: the Pravara-deva-rāja Prajñāpāramitā Sūtra says, "It is like the vajra, firm and dense in its own substance: a blade cannot cut it, fire cannot burn it, water cannot rot it, poison cannot harm it" — the vajra is the hardest thing under heaven, which nothing can wreck, yet which can, in turn, cut through and wreck all things; by this is figured the bodhisattva's last concentration on the verge of buddhahood, so firm and keen that no latent tendency, however fine, can withstand it — one stroke and all are shattered together. 〔An exposition-borrowed simile, to show the firmness and keenness of the vajra-like concentration.〕
The transformation of the basis, ultimately pure, accomplishes all kinds; abiding in this and doing its work — solely for the benefit of the throng of beings.
And so the "ultimate transformation of the basis": forever leaving behind the afflictive obstruction and the cognitive obstruction, and accomplishing all-kinds-of-knowledge. Having climbed the peak and become a Buddha — what does he do? The treatise answers without a hair's hesitation — "solely for the benefit of the throng of beings": abiding in this buddha-position, on to the very exhaustion of the bound of sentient beings' birth-and-death, he manifests attaining the Way and manifests entering nirvāṇa, all along solely for the benefit of all sentient beings. To reach the peak is not to view the scenery for oneself; it is to bring more people up onto the mountain.
VII. The Buddha ahead, leading the way from first to last: the great benefit in three times
The chapter's title-eye is "instruction" — along this long road, the Buddha leads the way ahead from first to last. The treatise says at the end that "the great benefit gained through the great instruction" divides into three times:
- The first time: the bodhisattva constantly gains the sight of the Buddha before him, constantly hears the peerless true Dharma, and constantly arouses the deepest pure faith, pervading his whole mind.
- The next time: if the bodhisattva, upon some Dharma-gate, arouses a mind of "delighting to abide and settle there" (say, clinging fondly to quiescence), the Buddha forcibly hauls him out of it — just as, when a man has fallen into a deep chasm, one with strength grasps him by the hair and hurls him up onto the high bank; so too the Buddha takes the bodhisattva who delights to abide in the deep chasm of quiescence and, by main force, sets him upon the high bank of "the fruit of buddhahood." (This is the treatise's own simile, figuring the Buddha's forceful hauling-out and rescue; transmitted as-is.)
- The final time: the bodhisattva becomes a Buddha, forever withdrawn from all worldly dharmas, his eye gaining the utmost purity and becoming "the non-conceptual supreme awareness" — just as the great sun rises, dispelling the gloom utterly and lighting up the world.
A closing verse sums it up: the child of the Buddha, well able to amass merit and wisdom to the full, to accomplish a concentration of the utmost breadth, and ever to receive the honored instruction, is then "able to exhaust the ocean of qualities."
Conclusion: at every step underfoot, a Buddha ahead leading the way
Taken whole, the Chapter on Instruction is a "map to buddhahood": under the Tathāgata's instruction, from amassing faith and merit at the start, through calming and insight that tame the mind (the six minds · the eleven attentions · the nine stations of mind), the four roots of the wholesome (stripping away both graspings, grasper and grasped), the path of seeing and entry into the first ground (the pure dharma-eye · the five equalities · the three gates of liberation), the great-self benefiting of beings (taking sentient beings as oneself), the two knowledges of the path of cultivation (ripening the Buddha-dharma above, ripening sentient beings below), and the vajra consecration, at last to the ultimate transformation of the basis — and all of this "solely for the benefit of the throng of beings."
To close in a single line: however long and sheer this road, at every step underfoot there is a Buddha ahead leading the way; and the one who reaches the mountaintop, the first thing he does on turning round, is to bring more people up onto this road.
考據Apparatus
本品為菩薩道次第之總圖。
一 科判定位
教授品居脊樑第十五，承隨修品（『已說隨修，次說如來教授』）。全品為道次第總圖：信增·福德 → 法流教授 → 六心 → 十一作意 → 九住心 → 柔軟心·神通 → 五功德（五稱揚）→ 加行四位（煖·頂·忍·世第一）→ 見道·轉依初地 → 五平等·三解脫門 → 修道二智（後九地）→ 金剛定·受職 → 究竟轉依 → 大義利三時（初·次·畢竟）。
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 |
|---|---|---|
| 奢摩他／毘鉢舍那 | 止／觀 | 加行二分 |
| 身倚／心倚 | 身輕安／心輕安（praśrabdhi） | 五功德前三 |
| 煖·頂·忍·世第一 | 四善根·順抉擇分 | 加行四位 |
| 無間三摩提 | 無間三摩地 | 世第一法所證 |
| 遠塵離垢得法眼淨 | 同 | 見道之相 |
| 轉依 | 轉依（āśraya-parāvṛtti） | 初地·究竟二位 |
| 金剛定 | 金剛喻定（vajropama） | 受職後破分別隨眠 |
| 受職 | 受職·灌頂 | 修位最後 |
三 義之所立（眼）
本品立菩薩道次第之總圖，經眼級義理：
- 加行（資糧·方便）：六心 → 十一作意 → 九住心 → 柔軟心（身心輕安）→ 神通供佛 → 五功德（融習·身倚·心倚·圓明·見相；前三止分·後二觀分；十地時滿·佛地時淨）。
- 四善根（順抉擇分）：煖（得定心·唯見意言·不見諸義·名「明」·見法忍）→ 頂（通達唯心）→ 忍（見諸義唯心光·斷所執亂）→ 世第一法（斷能執亂·入無間三摩提）。——此一脈即唯識觀之加行（唯見意言→唯心→唯心光→斷所能二執）。
- 見道·轉依初地：遠離二執·無分別離垢·遠塵離垢得法眼淨；得轉依（初地，非即極淨·須後無量劫方圓滿）；通達平等法界，得五平等（無我·有苦·所作·不求·同得）；具三解脫門（空〔三空：無體·似體·自性〕·無相·無願）。
- 大我見：滅染污自我見，依「大我」（以一切眾生為己）作利生；利眾即利自我·益彼不求報。
- 修道（後九地）·究竟：勤修二智（無分別智成熟佛法·如所建立後得智成熟眾生）→ 二僧祇修滿·受職 → 入金剛喻定破分別隨眠盡 → 究竟轉依（永離煩惱·所知二障·一切種智·示現成道涅槃·但為利生）。 系內承用：瑜伽·菩薩地（住心·諸地·四善根）· 攝大乘論（入所知相）· 成唯識論（五位·四加行·轉依）· 辯中邊論。
四 徵引（釋自引經為證·古德所繫者錄）
- 法流教授：釋舉「譬如為說《十地經》」。
- 煖位「明」：釋云「如佛《灰河經》中所說明」（煖位名明·明名見法忍）。
古德徵引（四善根·劫位）
- 窺基《成唯識論述記》T43n1830：0558a11「又彼難言《大莊嚴論》、《對法》第十一說：四善根初劫滿已修習故。可非初劫者，應反詰言…」——窺基論四善根之劫位，引《大莊嚴論》（即本論）與《對法》（雜集論）第十一同說『四善根於初無數劫滿已乃修』，據以判四善根（順抉擇分）定為初無數劫·勝解行地所攝。繫本品〔§三 加行四善根·煖頂忍世第一〕之劫位定位——本品開卷「行盡一僧祇」（信增）、四善根繼之、「修位二僧祇」（修道後九地）一脈，正與此判相合。
五 名相（首見·義）
- 六心：根本（想名）·隨行（了句）·觀察（思義）·實解（義知）·總聚（法總）·悕望（義求）。
- 十一作意 / 九住心：加行調心之目（詳〈白話〉）；九住心本品作『安·攝·解·轉·伏·息·滅·性·持』住（與瑜伽『內住·等住·安住·近住·調順·寂靜·最極寂靜·專注一趣·等持』系內異名，§七誌）。
- 五功德：融習·身倚·心倚·圓明·見相（滿淨法身之因）。
- 加行四位：煖（明·見法忍）·頂（通達唯心）·忍（斷所執亂）·世第一（斷能執亂·無間三摩提）。
- 五平等：無我·有苦·所作·不求·同得。三解脫門：空（三空）·無相·無願。
- 大我見：以一切眾生為自己之我見（別於染污自我見）。
- 金剛喻定：破最微分別隨眠之定。受職：修位最後之灌頂。
- 轉依：初地（轉依位）·佛地（究竟轉依，離二障）。
六 譬喻
- 如海滿（信增）：眾善隨信集如大海湛然圓滿。
- 拔險難·捉髮懸擲高岸（次時大義利）：人墮深坑、有力者捉髮擲之高岸——喻佛強拔樂住寂滅之菩薩、置於佛果。為救拔之象，無傷害意。
- 大日出除幽（畢竟大義利）：成佛眼極淨、如大日照朗世間。
- 金剛（定喻）：堅利能破分別隨眠。 全屬潔淨之喻。
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。
- 〔遠塵離垢得法眼淨〕：《雜阿含經》T02n0099 卷一 0006b25 —「遠塵離垢，得法眼淨」（此套語雜阿含屢見·此為卷一 representative 出處）。義疏用於〔§四 見道·初地·標菩薩「見道」一刻同於經中「初見法」〕。
- 〔清水珠濁水即清〕：《勝天王般若波羅蜜經》T08n0231 0717b19–b21 —「如清水珠，若在濁水即為之清；菩薩摩訶薩般若波羅蜜珠，能使一切眾生煩惱悉得清淨」。義疏用於〔§五 大我利生·喻以己之淨化他之染〕。
- 〔金剛自體堅密刀不能斫〕：《勝天王般若波羅蜜經》T08n0231 0717b16–b17 —「譬如金剛自體堅密，刀不能斫、火不能燒、水不能爛、毒不能害」。義疏用於〔§六 金剛喻定·喻其堅利能破最細隨眠〕。
七 互讀
- 隨修品：本品所承。
- 瑜伽·菩薩地：住心·諸地·四善根——與本品九住心、四位最近系（九住心異名見 §五）。
- 攝大乘論（入所知相）· 成唯識論（五位·四加行·轉依·金剛喻定）· 辯中邊論。
八 校本定位
本品 T31n1604 0623c17–0626c26（教授品究竟）。釋自引：《十地經》·《灰河經》。
This chapter is the whole map of the bodhisattva's graded path.
I. Doctrinal-structural placement (科判定位)
The Chapter on Instruction stands fifteenth along the spine; it follows the Chapter on Practice in Accord ("Having spoken of practice in accord, next is spoken the Tathāgata's instruction"). The whole chapter is the overall map of the graded path: the increase of trust · merit → the instruction of the dharma-stream → the six minds → the eleven acts of attention → the nine stations of mind → the pliant mind · the supernormal powers → the five qualities (the fivefold commendation) → the four stages of intensified practice (warmth · summit · acceptance · supreme worldly dharma) → the path of seeing · the transformation of the basis at the first ground → the five equalities · the three gates of liberation → the two knowledges of the path of cultivation (the latter nine grounds) → the adamantine concentration · the conferral of office → the ultimate transformation of the basis → the three times of great import (the first · the next · the ultimate).
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 |
|---|---|---|
| 奢摩他／毘鉢舍那 [tranquillity / insight] | 止／觀 [tranquillity / insight] | the two divisions of intensified practice |
| 身倚／心倚 [ease of body / ease of mind] | 身輕安／心輕安（praśrabdhi）[pliancy of body / pliancy of mind] | the first three of the five qualities |
| 煖·頂·忍·世第一 [warmth · summit · acceptance · supreme worldly] | 四善根·順抉擇分 [the four roots of good · the portion in accord with penetration] | the four stages of intensified practice |
| 無間三摩提 [the uninterrupted concentration] | 無間三摩地 [the uninterrupted concentration] | what is realized by the supreme-worldly dharma |
| 遠塵離垢得法眼淨 [free of dust and stain, attaining the pure dharma-eye] | 同 [the same] | the mark of the path of seeing |
| 轉依 [the transformation of the basis] | 轉依（āśraya-parāvṛtti）[the transformation of the basis] | the first ground · the ultimate — two positions |
| 金剛定 [the adamantine concentration] | 金剛喻定（vajropama）[the adamantine-like concentration] | after the conferral of office, breaks the discriminative latent tendencies |
| 受職 [the conferral of office] | 受職·灌頂 [the conferral of office · consecration] | the last of the path of cultivation |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the overall map of the bodhisattva's graded path, doctrine at the eye-of-the-scripture level:
- Intensified practice (the provisions · the means): the six minds → the eleven acts of attention → the nine stations of mind → the pliant mind (pliancy of body and mind) → the supernormal powers and offering to the buddhas → the five qualities (the fusing of the latent impressions · ease of body · ease of mind · perfect luminosity · the seeing of characteristics; the first three the tranquillity-division, the latter two the insight-division; at the ten grounds fulfilled in time, at the buddha-ground pure in time).
- The four roots of good (the portion in accord with penetration): warmth (attaining the concentrated mind · seeing mind-speech alone · not seeing the objects · named "brightness" · the acceptance that sees the dharma) → summit (penetrating consciousness-only) → acceptance (seeing that all objects are the light of mind alone · cutting off the confusion of the grasped) → the supreme worldly dharma (cutting off the confusion of the grasper · entering the uninterrupted concentration). — This one thread is precisely the intensified practice of consciousness-only contemplation (seeing mind-speech alone → consciousness-only → the light of mind alone → cutting off the twofold grasping of grasper and grasped).
- The path of seeing · the transformation of the basis at the first ground: parting from the twofold grasping · non-conceptual freedom from stain · free of dust and stain, attaining the pure dharma-eye; attaining the transformation of the basis (at the first ground, not yet utterly pure · only fulfilled after immeasurable further aeons); penetrating the equal dharma-realm, attaining the five equalities (no-self · that there is suffering · what is to be done · not seeking · attaining together); possessing the three gates of liberation (emptiness 〔the threefold emptiness: without substance · like-substance · self-nature〕 · signlessness · wishlessness).
- The view of the great self: extinguishing the defiled view of self, and by the "great self" (taking all sentient beings as oneself) working the benefit of beings; benefiting beings is benefiting one's own self · benefiting them without seeking reward.
- The path of cultivation (the latter nine grounds) · the ultimate: diligently cultivating the two knowledges (the non-conceptual knowledge maturing the buddha-dharmas · the subsequently-attained knowledge that is in accord with what has been established maturing sentient beings) → the two incalculable aeons of cultivation fulfilled · the conferral of office → entering the adamantine-like concentration, breaking the discriminative latent tendencies to their exhaustion → the ultimate transformation of the basis (forever free of the two obstructions, the afflictive and the cognitive · all-kinds-of-knowledge · manifesting the attaining of the path and nirvāṇa · solely for the benefit of beings).
Inheritance within the system: the Yogācārabhūmi · Bodhisattva-stage (the stations of mind · the grounds · the four roots of good) · the Mahāyāna-saṃgraha (entering the characteristic of the knowable) · the Cheng Weishi Lun (the five stages · the four intensified practices · the transformation of the basis) · the Madhyānta-vibhāga.
IV. Citations (徵引 · the commentary's own citation of scripture as warrant · those fastened by the ancient masters recorded)
- The instruction of the dharma-stream: the commentary adduces 「譬如為說《十地經》」 ["as, for example, in expounding the Daśabhūmika-sūtra"].
- "Brightness" at the position of warmth: the commentary says 「如佛《灰河經》中所說明」 ["as the 'brightness' spoken of by the Buddha in the Ash-River Sūtra"] (the position of warmth is named "brightness" · "brightness" names the acceptance that sees the dharma).
The ancient masters' citations (古德徵引 · the four roots of good · the position within the aeons)
- Kuiji, Notes on the Cheng Weishi Lun T43n1830 [窺基《成唯識論述記》]: 0558a11「又彼難言《大莊嚴論》、《對法》第十一說：四善根初劫滿已修習故。可非初劫者，應反詰言…」 ["further, the objector says: the Mahāyānasūtrālaṃkāra and the Abhidharmasamuccaya scroll eleven say that the four roots of good are cultivated only after the first aeon is fulfilled; as to those who would say it is not the first aeon, one should question them back and say…"] — Kuiji, discussing the aeonic position of the four roots of good, cites the Mahāyānasūtrālaṃkāra (that is, this treatise) together with the Duifa (the Abhidharmasamuccaya) scroll eleven as jointly saying "the four roots of good are cultivated only after the first incalculable aeon is fulfilled," and on this ground judges the four roots of good (the portion in accord with penetration) to be fixed within the first incalculable aeon · comprised within the stage of resolute conduct. This is fastened to this chapter's 〔§III, the four roots of good of intensified practice · warmth-summit-acceptance-supreme-worldly〕 for the placement within the aeons — this chapter's opening "having exhausted practice through one incalculable [aeon]" (the increase of trust), the four roots of good succeeding it, and "the two incalculable [aeons] of the cultivation-position" (the path of cultivation, the latter nine grounds) form one thread that accords precisely with this judgment.
V. Terms (名相 · first-occurrence · meaning)
- 六心 [the six minds]: root (the naming of concepts) · concomitant (the discerning of phrases) · investigating (the pondering of meaning) · true understanding (the knowing of meaning) · gathering-together (the totality of dharmas) · aspiring (the seeking of meaning).
- 十一作意 / 九住心 [the eleven acts of attention / the nine stations of mind]: the items by which intensified practice tunes the mind (in detail see the 〈Vernacular〉); the nine stations of mind are given in this chapter as the stations "settling · gathering · loosening · turning · subduing · calming · extinguishing · [making] natural · holding" (synonyms within the system for the Yogācārabhūmi's "inward abiding · even abiding · settled abiding · close abiding · disciplining · quieting · uttermost quieting · single-pointed focus · even holding"; noted at §VII).
- 五功德 [the five qualities]: the fusing of the latent impressions · ease of body · ease of mind · perfect luminosity · the seeing of characteristics (the cause of the fulfilled and pure dharma-body).
- 加行四位 [the four stages of intensified practice]: warmth (brightness · the acceptance that sees the dharma) · summit (penetrating consciousness-only) · acceptance (cutting off the confusion of the grasped) · the supreme worldly [dharma] (cutting off the confusion of the grasper · the uninterrupted concentration).
- 五平等 [the five equalities]: no-self · that there is suffering · what is to be done · not seeking · attaining together. 三解脫門 [the three gates of liberation]: emptiness (the threefold emptiness) · signlessness · wishlessness.
- 大我見 [the view of the great self]: the view of self that takes all sentient beings as one's own self (distinct from the defiled view of self).
- 金剛喻定 [the adamantine-like concentration]: the concentration that breaks the subtlest discriminative latent tendencies. 受職 [the conferral of office]: the consecration at the last of the path of cultivation.
- 轉依 [the transformation of the basis]: the first ground (the position of transformation) · the buddha-ground (the ultimate transformation of the basis, free of the two obstructions).
VI. Similes (譬喻)
- Like the ocean brimming full (the increase of trust): the mass of good gathers along with trust, as the great sea, still and brimming full.
- Drawing up from the perilous pit · seizing by the hair and casting up to the high bank (the great import of the next time): a person has fallen into a deep pit, and one who has the strength seizes him by the hair and casts him up to the high bank — likening the Buddha's forcibly drawing up the bodhisattva who delights in abiding in quiescence, and setting him upon the buddha-fruit. It is an image of rescue, with no intent of harm.
- The great sun rising and dispelling the gloom (the ultimate great import): upon becoming a buddha the eye is utterly pure, as the great sun shining bright upon the world.
- The adamant (the concentration-simile): hard and sharp, able to break the discriminative latent tendencies. All are pure similes.
Similes borrowed by the exposition, given a fixed source (not native to this treatise)
The similes and scriptural warrants borrowed by the exposition to aid understanding are not in this treatise's own text; their sources are fixed below, distinguished from the treatise's own similes, and set down together as parallel base-material.
- 〔Free of dust and stain, attaining the pure dharma-eye〕: the Saṃyukta-āgama T02n0099 scroll one 0006b25 — 「遠塵離垢，得法眼淨」 ["free of dust and stain, attaining the pure dharma-eye"] (this set phrase recurs throughout the Saṃyukta-āgama · this scroll-one occurrence is representative). Used by the exposition at 〔§IV, the path of seeing · the first ground · marking that the bodhisattva's "path of seeing" moment is the same as the scripture's "first seeing of the dharma"〕.
- 〔The clear-water jewel makes turbid water clear〕: the Pravara-deva-rāja-paripṛcchā T08n0231 0717b19–b21 — 「如清水珠，若在濁水即為之清；菩薩摩訶薩般若波羅蜜珠，能使一切眾生煩惱悉得清淨」 ["like the clear-water jewel: if it is in turbid water it makes it clear thereby; the wisdom-perfection jewel of the bodhisattva-mahāsattva can make the afflictions of all sentient beings become utterly pure"]. Used by the exposition at 〔§V, the great self benefiting beings · likening it to purifying others' defilement by one's own purity〕.
- 〔The adamant, hard and dense in its own substance, cannot be cut by the blade〕: the Pravara-deva-rāja-paripṛcchā T08n0231 0717b16–b17 — 「譬如金剛自體堅密，刀不能斫、火不能燒、水不能爛、毒不能害」 ["it is like the adamant: hard and dense in its own substance, the blade cannot cut it, fire cannot burn it, water cannot rot it, poison cannot harm it"]. Used by the exposition at 〔§VI, the adamantine-like concentration · likening its hardness and sharpness, able to break the subtlest latent tendencies〕.
VII. Cross-readings (互讀)
- The Chapter on Practice in Accord: what this chapter follows.
- The Yogācārabhūmi · Bodhisattva-stage: the stations of mind · the grounds · the four roots of good — the closest system-kin to this chapter's nine stations of mind and four stages (for the synonyms of the nine stations of mind see §V).
- The Mahāyāna-saṃgraha (entering the characteristic of the knowable) · the Cheng Weishi Lun (the five stages · the four intensified practices · the transformation of the basis · the adamantine-like concentration) · the Madhyānta-vibhāga.
VIII. Witness collation (校本定位)
This chapter is T31n1604 0623c17–0626c26 (the Chapter on Instruction complete). The commentary's own citations: the Daśabhūmika-sūtra · the Ash-River Sūtra.