大乘義章 10.75

10.75

次辨其相。見有二種：一者習見，謂解行中學觀如理；二者成見，謂初地中真觀現前。成中有二：一者自分。始入初地，於自所證無我法中證照分明；二者勝進，謂初地中，於二地上行修得失善觀分明，如初地中發趣果等。修道亦二：一者習修，謂初地中發諸大願修行戒等；二者正修，謂二地上修行戒等。正中有二：一漸次修、二者頓修。言漸修者，謂二地上乃至六地，五行勝進。言五行者，如《地持》說：二地修戒、三地習定、四五六地修習智慧。慧有三種：一道品相應慧，四地所修；二二諦相應慧，五地所習；三緣起相應慧，六地所學。以此通前，合為五行。此五漸生，名漸次修。言頓修者，謂第七地於念念中，頓起一切菩提分法。無功用中亦有二種：一習無功用，在七地中。故論說言，七地修習無功用也。二者成熟，在八地上。成中亦二：一者自分，謂八地中報行成熟；二者勝進，謂八地上法流水中，諸佛勸發，自然趣向無上菩提。是勝進中諸行備起，今隨地相略分三種：一八地中淨土化生，成就身業；二九地中辨才益物，成就口業；三十地中得深智行，成就意業。別相三道，辨之麁爾。

Next is distinguishing their characteristics. Seeing has two types: first, practicing seeing, which means studying and contemplating in accord with principle during the stage of understanding and practice; second, perfected seeing, which means true contemplation appearing directly in the first stage. Within perfected [seeing] there are two types: first, one's own level, where upon freshly entering the first stage, one clearly realizes and illuminates the dharma of selflessness that one has realized; second, superior progression, which means that within the first stage, one clearly and properly contemplates the attainments and shortcomings of practices on the second stage and above, such as generating the intent to advance toward the fruit during the first stage. The path of cultivation also has two types: first, practicing cultivation, which means generating great vows and practicing precepts and so forth in the first stage; second, principal cultivation, which means practicing precepts and so forth from the second stage upward. Within principal [cultivation] there are two types: first, gradual cultivation; second, sudden cultivation. 'Gradual cultivation' means the superior progression of the five practices from the second stage up to the sixth stage. As for 'the five practices', as the Bodhisattvabhūmi explains: the second stage cultivates precepts, the third stage practices samādhi, and the fourth, fifth, and sixth stages cultivate wisdom. Wisdom has three types: first, wisdom concordant with the wings to awakening, cultivated in the fourth stage; second, wisdom concordant with the two truths, practiced in the fifth stage; third, wisdom concordant with dependent origination, learned in the sixth stage. Combining these with the preceding yields the five practices. These five arise gradually, hence it is called gradual cultivation. 'Sudden cultivation' means that on the seventh stage, one suddenly gives rise to all factors of awakening in thought after thought. In effortless action there are also two types: first, practicing effortless action, which is on the seventh stage—hence the treatises state that the seventh stage cultivates effortless action; second, maturation, which is on the eighth stage and above. Within maturation there are also two types: first, one's own level, which means that within the eighth stage one's retribution practices mature; second, superior progression, which means that within the stream of the Dharma on the eighth stage and above, exhorted by all Buddhas, one spontaneously tends toward unsurpassable bodhi. Within this superior progression all practices arise fully; now, according to the characteristics of the stages, they are briefly divided into three types: first, in the eighth stage, purifying buddha lands and transforming living beings, perfecting bodily karma; second, in the ninth stage, benefiting beings through eloquence, perfecting verbal karma; third, in the tenth stage, attaining profound wisdom practices, perfecting mental karma. The distinct characteristics of the three paths are thus broadly distinguished.