攝大乘論本卷下
無著菩薩造
Composed by Bodhisattva Asanga
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
彼修差別分第六
如是已說彼入因果，彼修差別云何可見？由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界，有十無明所治障住。云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清淨義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。
Having thus explained the entry into the causes and effects of Buddhahood, how can we see the differences in their cultivation? Through the ten stages of a Bodhisattva. What are these ten? First, the Stage of Joy; second, the Stage of Purity; third, the Stage of Illumination; fourth, the Stage of Blazing Wisdom; fifth, the Stage of Mastery over the Most Difficult; sixth, the Stage of Direct Realization; seventh, the Stage of Far-Reaching; eighth, the Stage of Unwavering; ninth, the Stage of Good Wisdom; tenth, the Stage of Dharma Cloud.
Why are these stages established as ten? They serve to overcome the ten kinds of obscurations caused by ignorance. Why is this? Because within the ten aspects of the ultimate reality to be known, there are ten types of ignorance as obstacles to be overcome.
What are these ten aspects of ultimate reality? In the first stage, it is the principle of all-pervading nature; in the second stage, the principle of supreme excellence; in the third stage, the principle of the supreme outflow; in the fourth stage, the principle of non-attachment; in the fifth stage, the principle of the unbroken continuity of inherent nature; in the sixth stage, the principle of undefiled purity; in the seventh stage, the principle of the non-differentiation of all phenomena; in the eighth stage, the principle of neither increase nor decrease, the basis for mastery of forms, and the basis for mastery of realms; in the ninth stage, the basis for mastery of wisdom; in the tenth stage, the basis for mastery of enlightened activity, the basis for mastery of the gate of meditative concentration, and the basis for mastery of the treasury of teachings.
此中有三頌：
「遍行，最勝義， 及與勝流義，
如是無攝義， 相續無別義，
無雜染淨義， 種種無別義，
不增不減義， 四自在依義。
法界中有十 不染污無明，
治此所治障， 故安立十地。」
復次，應知如是無明，於聲聞等非染污，於諸菩薩是染污。
復次，何故初地說名極喜？由此最初得能成辦自他義利勝功能故。何故二地說名離垢？由極遠離犯戒垢故。何故三地說名發光？由無退轉等持，等至所依止故，大法光明所依止故。何故四地說名焰慧？由諸菩提分法焚滅一切障故。何故五地名極難勝？由真諦智與世間智，更互相違，合此難合令相應故。何故六地說名現前？由緣起智為所依止，能令般若波羅蜜多現在前故。何故七地說名遠行？至功用行最後邊故。何故八地說名不動？由一切相有功用行不能動故。何故九地說名善慧？由得最勝無礙智故。何故十地說名法雲？由得總緣一切法智含藏一切陀羅尼門，三摩地門，譬如大雲能覆如空廣大障故，又於法身能圓滿故。
得此諸地云何可見？由四種相：一、得勝解，謂得諸地深信解故。二、得正行，謂得諸地相應十種正法行故。三、得通達，謂於初地達法界時，遍能通達一切地故。四、得成滿，謂修諸地到究竟故。
修此諸地，云何可見？謂諸菩薩於地地中，修奢摩他，毘鉢舍那，由五相修。何等為五？謂集總修，無相修，無功用修，熾盛修，無喜足修。如是五修，令諸菩薩成辦五果：謂念念中銷融一切麁重依止，離種種相得法苑樂，能正了知周遍無量無分限相大法光明，順清淨分無所分別無相現行，為令法身圓滿成辦，能正攝受後後勝因。
由增勝故，說十地中別修十種波羅蜜多。於前六地所修六種波羅蜜多，如先已說。後四地中所修四者：一、方便善巧波羅蜜多，謂以前六波羅蜜多所集善根，共諸有情迴求無上正等菩提故。二、願波羅蜜多，謂發種種微妙大願，引攝當來波羅蜜多殊勝眾緣故。三、力波羅蜜多，謂由思擇、修習二力，令前六種波羅蜜多無間現行故。四、智波羅蜜多，謂由前六波羅蜜多成立妙智，受用法樂，成熟有情故。又此四種波羅蜜多，應知般若波羅蜜多無分別智後得智攝。又於一切地中，非不修習一切波羅蜜多。如是法門，是波羅蜜多藏之所攝。
復次，凡經幾時修行諸地可得圓滿？有五補特伽羅，經三無數大劫：謂勝解行補特伽羅，經初無數大劫修行圓滿；清淨增上意樂行補特伽羅及有相行，無相行補特伽羅，於前六地及第七地，經第二無數大劫修行圓滿；即此無功用行補特伽羅，從此已上至第十地，經第三無數大劫修行圓滿。
此中有頌：
「清淨，增上力， 堅固心，昇進，
名菩薩初修 無數三大劫。」