注大乘入楞伽經 8.228

8.228

四建立者，為十地中對治十障、證十真如，故開有十。為對六蔽，漸修佛法、漸熟有情，故但說六。六中前三，增上生道，感大財體及眷屬故；後三決定勝道，能伏煩惱，成熟有情及佛法故。又前三饒益有情，施財不惱，忍彼惱故；後三對治煩惱、勤修加行、永伏永滅故。又由前三故，不住涅槃；由後三故，不住生死，能為無住涅槃資糧。開說十度後唯四者，助六令滿故。方便助前三：願助精進、力助靜慮、智助般若，如《深密》說。

Fourth, establishing [them]: In order to counteract the ten hindrances and realize the ten suchnesses across the ten stages (daśabhūmi), they are expanded into ten. In order to counteract the six obscurations, gradually cultivate the Buddha-Dharma, and gradually mature sentient beings, only six are spoken. Among the six, the first three are the path of superior rebirth, as they induce great wealth, body, and retinue; the latter three are the path of definitive excellence, as they can subdue afflictions and mature sentient beings and the Buddha-Dharma. Furthermore, the first three benefit sentient beings by giving wealth without vexing them, and tolerating their vexations; the latter three counteract afflictions through diligent practice of preparatory stages, subduing and eliminating them forever. Moreover, by means of the first three, one does not abide in nirvāṇa; by means of the latter three, one does not abide in saṃsāra, acting as provisions for non-abiding nirvāṇa. When expanded into ten perfections, the last four merely assist the six to bring them to fulfillment. Skillful means assists the first three; vows assist diligence; power assists quiet meditation; knowledge assists wisdom, as taught in the Sandhinirmocana.