---
title: "大乘法苑義林章 · 6 修證位次"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dohs000tl104tvgfjgo4"
---

第六修證位次者。攝大乘說。何處能入。謂即於彼有見似法似義意言。大乘法相等所生起。勝解行地．見道．修道．究竟道中。於一切法唯有識性。隨聞勝解故。如理通達故。治一切障故。離一切障故。無性解云。在勝解地於一切法唯有識性中。但隨聽聞生勝解故。在見道中如理通達此意言故。在修道中由此修習對治煩惱所知障故。究竟道中最極清淨離諸障故。成唯識說。云何漸次悟入唯識。謂諸菩薩於識性相。資糧位中能深信解。在加行位能漸伏除所取．能取引發真見。在通達位如實通達。修習位中如所見理數數修習伏斷餘障。至究竟位出障圓明。能盡未來化有情類。復令悟入唯識相性。五十九說。云何能斷煩惱。齊何當言已斷煩惱。謂善法資糧已積集故。已得證入方便地故。證得見地故。積集修地故。能斷煩惱得究竟地。當言已斷一切煩惱。正同唯識。攝大乘中。以資糧道聞思位長。大劫修滿方起加行。等持位中作唯識觀。從多為論但說四位。以觀時少略隱不說。唯識等中據實為論。別修行相。見道前位亦有伏除。攝論．唯識等。各言煖等中作尋思等觀故伏除。直往．迂迴地前皆同。迂迴之人雖得無漏。遊觀心中亦不能伏除。未證真識終不能了如幻識故。上來明位下當辨修。辨修有三。一證修。二相修。三地修。證修者。此見道前雖作真俗二唯識觀似而非真。入見道中。真相見道俱了真識。後得俗智方了俗識。四地以前真俗別觀。第五地中真俗方合。然極用功始能少起。至第六地無相雖多未能長時。於第七地方得長時。猶有加行亦未任運。八地以上無勉勵修。任運空中起有勝行。真俗二識恒俱合緣。至佛位已。三智俱能緣真俗識。第六不定。隨意樂故。成事唯俗。行緣淺故。或亦通真。自在滿故。相修者。云何名為修唯識觀。謂令有漏無漏觀心種子現行。展轉增勝生長圓滿。初修習位。隨所聞法託境思惟。令此觀心純熟自在。後伏所取．能取二執。觀心轉明勝。境相像漸微。忽心境乃冥。觀轉成無漏。如是展轉下轉成中。中轉成上。究竟圓滿名之為修。於初二位。有漏三慧皆現．種修。種修無漏。用漸增故。通達位中唯有修慧純是無漏。通現．種修。種修有漏在修習位。七地以前有漏無漏皆具三慧。通現．種修。八地以上無漏三慧通現．種修。種修有漏。於究竟位有漏皆捨。無漏滿故。而更不修。然具現．種真俗二門無漏之觀。地修者。有得修．習修。對法九云。又道生時能安立自習氣是名得修。從此種類展轉增盛相續生故。又即此道現前修習是名習修。由即此道現前行故。習謂現行。得謂種子。有依下地起下地心。習修唯下。得修通上。得緣上境令勢增長。下體用俱增。上唯用增故。成唯識云。前三無色有此根者。有勝見道傍修得故。有依下地起上地心。習修唯上。得修通下地。有依上地起上地心。習修唯上。得修亦通下。有依上地起下地心。習修唯下。得修通上。諸上修下及自地修通一切品。下修上者必是曾得自在者修。非餘品類。對法論云下地不能修於上者。以諸初業及漸隣近習修者說。未得自在未得上定不能上修。近未生果故。非勝者可爾。

> \*\*Sixth: The Stages of Cultivation and Realization\*\* The \*Mahāyāna-saṃgraha\* asks: Where does one enter \[this path\]? It is within the states of the Conceptual Platform, the Path of Seeing, the Path of Cultivation, and the Final Path—where the mind arises with apparent teachings and images based on the Mahāyāna teachings. In all phenomena, there is only the nature of consciousness; based on hearing, one develops intellectual understanding, then logically penetrates it, eliminates all obstacles, and finally transcends all obstacles. \*The Commentary of Asaṅga\* explains: On the Conceptual Platform, regarding the principle that all phenomena are only consciousness, one merely generates intellectual understanding through listening. On the Path of Seeing, one logically penetrates the meaning of these mental constructs. On the Path of Cultivation, through repeated practice, one remedies the afflictive and cognitive obstacles. On the Final Path, one reaches ultimate purity, free from all obstructions. \*Cheng Weishi Lun\* says: How does one gradually awaken to Consciousness-Only? Bodhisattvas deeply trust in the nature and characteristics of consciousness during the Stage of Accumulation. On the Stage of Preparation, they gradually subdue and eliminate the grasping of subject and object, leading to true insight. On the Stage of Penetration, they realize it as it is. On the Stage of Cultivation, they repeatedly practice according to what they have seen, subduing and eliminating remaining obstacles. Finally, on the Ultimate Stage, they transcend obstructions and achieve perfect clarity, able to guide sentient beings forever, helping them awaken to the nature and characteristics of Consciousness-Only. \*The Fifty-Ninth Chapter\* states: How does one cut off afflictions? When does one say afflictions are fully cut off? It is when the foundations of wholesome qualities have been accumulated, when one has entered the preparatory stage, when the Path of Seeing is realized, when the Path of Cultivation is fully developed, and when one attains the Ultimate Stage—only then can it be said that all afflictions are cut off. This aligns with \*Cheng Weishi Lun\*. \*The Mahāyāna-saṃgraha\* focuses on the long periods of hearing and reflection during the Stage of Accumulation; after great eons of practice, one enters the Stage of Preparation. In the state of meditative equipoise, one engages in the Consciousness-Only contemplation. For practical purposes, only four stages are discussed, as the time spent in actual contemplation is brief and is often omitted or implied. \*Cheng Weishi Lun\*, however, discusses the actual practice in detail: even before the Path of Seeing, there is suppression and elimination of obstacles. Both \*Mahāyāna-saṃgraha\* and \*Cheng Weishi Lun\* state that, during the Stages of Heat and so on, one engages in contemplation and investigation, thereby suppressing and eliminating \[obstacles\]. This applies equally to those who proceed directly and those who take a roundabout path before the first \*bhūmi\*. Even those on the roundabout path, though having attained a degree of purity, cannot achieve suppression or elimination in their contemplative states, because without realizing true consciousness, they cannot understand the illusory nature of consciousness as it truly is. --- ### Three Types of Cultivation \*\*1. Cultivation by Realization\*\* Although before the Path of Seeing one engages in both ultimate and conventional Consciousness-Only contemplation, it is not yet true. Entering the Path of Seeing, the Direct and Indirect Paths of Seeing both realize true consciousness. Only later, through conventional wisdom, does one understand conventional consciousness. Up to the fourth \*bhūmi\*, ultimate and conventional truths are contemplated separately. On the fifth \*bhūmi\*, they begin to merge, but only with great effort can one bring about even a small amount of this union. By the sixth \*bhūmi\*, although signless contemplation is more frequent, it cannot yet be sustained for long periods. On the seventh \*bhūmi\*, one can maintain it for extended periods, but still requires effort and is not yet spontaneous. From the eighth \*bhūmi\* onward, no forced cultivation is needed; one naturally abides in emptiness while engaging in superior practices. The two types of consciousness (ultimate and conventional) constantly unite in contemplation. At the stage of Buddhahood, all three wisdoms can engage with both ultimate and conventional consciousness. The sixth consciousness is flexible, depending on one's intention; conventional wisdom deals with shallower objects, yet it can also penetrate the ultimate, as one's mastery is complete. \*\*2. Cultivation by Manifestation\*\* What is meant by cultivating the Consciousness-Only contemplation? It is to cause both defiled and undefiled seeds and their manifestations of the contemplative mind to gradually develop, strengthen, grow, and become complete. In the initial stage of cultivation, one relies on the teachings heard, takes objects as support, and reflects on them. This process makes the contemplative mind mature and spontaneous. Later, one subdues the grasping of subject and object; the contemplative mind becomes increasingly clear and sharp, while the appearances of objects gradually fade. Suddenly, mind and objects merge, and the contemplation transforms into the undefiled state. This progresses gradually from a lower level to a middle level, then to a higher level, culminating in perfect completion. This entire process is called cultivation. During the first two stages, all three kinds of wisdom (hearing, reflection, cultivation)—both conditioned and unconditioned—are cultivated in terms of both manifest functioning and seeds. Seed-cultivation, though undefiled, is gradually strengthened. On the Path of Seeing, one solely practices cultivation-wisdom, which is entirely undefiled, and this occurs both through manifest practice and seed-cultivation. Seed-cultivation of the conditioned realm continues during the Stage of Cultivation. Before the seventh \*bhūmi\*, both conditioned and unconditioned wisdoms encompass all three types of wisdom, and cultivation occurs through both manifest function and seeds. From the eighth \*bhūmi\* onward, unconditioned wisdom comprises all three types, and cultivation continues through both manifest practice and seeds. Seed-cultivation of the conditioned still exists. In the ultimate stage, all conditioned practices are abandoned, because unconditioned wisdom is fully realized, and thus no further cultivation is needed. However, one still possesses both the manifest and seed aspects of unconditioned wisdom, which engage with both ultimate and conventional realities. \*\*3. Cultivation by Stages\*\* There are two kinds of cultivation: cultivation of attainment and cultivation of practice. \*The Compendium of Abhidharma\* (Tattva-saṃgraha, ch. 9) says: When the path arises, it establishes its own habitual tendencies—this is called cultivation of attainment. From these, the types continuously develop and flourish. Also, the direct practice of this path as it manifests is called cultivation of practice, because the path arises before one directly. "Practice" refers to manifest functioning; "attainment" refers to seeds. Depending on whether one is at a lower stage and activates a mind at that same lower stage: cultivation by practice pertains only to the lower stage; cultivation by attainment extends to higher stages, because it causes the energy of the higher-stage objects to grow. The lower stage increases both its essence and function, while the higher stage increases only function. \*Cheng Weishi Lun\* says: The first three formless realms possess the root of the Path of Seeing because, during a superior Path of Seeing, one attains it through auxiliary cultivation. Sometimes, one at a lower stage activates a mind at a higher stage: in this case, cultivation by practice pertains only to the higher stage, while cultivation by attainment extends to both lower and higher. One at a higher stage may activate a mind at that same higher stage: here, cultivation by practice is limited to that higher stage, while cultivation by attainment also extends to the lower. One at a higher stage may activate a mind at a lower stage: in this case, cultivation by practice pertains only to the lower stage, while cultivation by attainment extends to the higher. When one cultivates a lower state from above or cultivates at one's own stage, it encompasses all grades. When a lower state cultivates a higher one, it must be done by one who has already mastered the higher state and practiced it freely, not by other beginners. \*The Compendium of Abhidharma\* states that a lower stage cannot cultivate a higher one—this refers to those beginning practitioners and those gradually approaching the immediate result of practice but not yet having attained mastery or the higher concentration, or those whose result is still unattained. For those who have already mastered it, it is possible.