大乘義章 11.100

11.100

次就位論。理實四攝遍通諸位，隨義且分非無差異。異相如何？經經說不同。如《地經》中，菩薩初地布施愛語二攝增上，第二地中愛語增上，第三地中利行增上，第四地中同利增上，五地已上四攝齊等。何故初地布施愛語二攝增上？釋言：初地檀行利他，彼能財施，故施增上。彼修法施，故愛語增上。何故二地愛語增上？彼地持戒，離口四過，是愛語攝，故二地中愛語增上。何故三地利行增上？彼於眾生修習十種救度之行，故三地中利行增上。何故四地同利增上？彼四地中不捨眾生修行道品，故四地中同利增上。依《阿差末經》，布施在放初地之中，愛語在於二地已上，利行在於八地已去，同利在於第十地中。故彼經言「布施攝者，名初發心。愛語攝者，名已修行。利行攝者，名不退轉。同利攝者，名一生補處。」初地之中菩提心起，名初發心，彼地檀勝，故布施攝在彼地中。二地已上所起修道，名已修行。初修持戒，離口四過，說為愛語，故愛語攝在彼地中。八地已上，法流水中趣佛無間，名不退轉。第八地中淨土化生，第九地中辨才益物，說為利行，故利行攝在彼地中。第十地中，去財不遙，名一生補處。彼地所得上同如來，名為同利。又十地中，與一切生同善根藏，亦名同利，故同利攝在彼地中。位別如是（此四門竟）。

Next, discussing them according to stages. In truth, the four means of gathering pervade all stages, yet when differentiated provisionally according to meaning, differences indeed exist. What are their characteristics? The various sūtras differ in their explanations. As in the Daśabhūmika Sūtra: on the bodhisattva's first stage, the two means of gathering—giving and loving speech—are predominant; on the second stage, loving speech is predominant; on the third stage, beneficial action is predominant; on the fourth stage, shared benefit is predominant; from the fifth stage upward, the four means of gathering are equal. Why are the two means of gathering—giving and loving speech—predominant on the first stage? Explanation: On the first stage, the practice of dāna benefits others, and there one is able to give material wealth, so giving is predominant; there one cultivates the giving of Dharma, so loving speech is predominant. Why is loving speech predominant on the second stage? On that stage, one upholds moral discipline and is free from the four verbal faults, which belongs to the gathering through loving speech; therefore, loving speech is predominant on the second stage. Why is beneficial action predominant on the third stage? There, toward sentient beings, one cultivates the ten kinds of practices of rescue and deliverance; therefore, beneficial action is predominant on the third stage. Why is shared benefit predominant on the fourth stage? There on the fourth stage, without abandoning sentient beings, one cultivates the factors of enlightenment; therefore, shared benefit is predominant on the fourth stage. Relying on the Akṣayamatinirdeśa Sūtra, giving is in the first stage, loving speech is on the second stage and above, beneficial action is from the eighth stage onwards, and shared benefit is on the tenth stage. Thus that sūtra says: "The gathering through giving is called the initial resolve; the gathering through loving speech is called having already practiced; the gathering through beneficial action is called non-retrogression; the gathering through shared benefit is called one life away [from Buddhahood]." In the first stage, the bodhicitta arises, which is called the initial resolve; on that stage dāna excels, and therefore the gathering through giving is in that stage. From the second stage upward, the cultivation of the path that is undertaken is called having already practiced; initially cultivating the keeping of moral discipline and departing from the four verbal faults is spoken of as loving speech, and therefore the gathering through loving speech is in that stage. From the eighth stage upward, coursing in the flow of Dharma toward the Buddha without interruption, it is called non-retrogression; on the eighth stage purifying the land to transform beings, and on the ninth stage using eloquence to benefit beings, these are spoken of as beneficial action, and therefore the gathering through beneficial action is in that stage. In the tenth stage, not far removed from enlightenment, it is called one life away [from Buddhahood]; what is attained on that stage matches the Tathāgata above, which is called shared benefit; furthermore, in the tenth stage, sharing the store of good roots with all sentient beings is also called shared benefit, and therefore the gathering through shared benefit is in that stage. The distinctions of the stages are thus. (Here ends the fourth section.)