大乘義章 12.70

12.70

第九門中就位分異并辨優劣。言分異者，六度隨位，異有二種：一者別異，如《地經》說，菩薩初地檀度增上，乃至六地般若增上。二者通異，如彼《相續解脫經》說，彼說六度義別有三：一者直名為波羅蜜、二上波羅蜜、三大波羅蜜。地前菩薩煩惱亦行、善法亦起，不能起勝，是故直得名波羅蜜。初地已上乃至七地，煩惱不行、善法獨起，隨分平等離染清淨，名上波羅蜜。八地已上，微細使性畢竟永滅、善行深廣，名大波羅蜜。隱顯如是。通則義齊（此一門竟）。

In the ninth section, their differences according to stage and their relative superiority are examined. Regarding differences, the six pāramitās have two kinds of differentiation according to stage: First is specific differentiation. As stated in the Daśabhūmika Sūtra, in the first bhūmi of a bodhisattva, the pāramitā of giving is predominant, and so on up to the sixth bhūmi, where prajñā is predominant. Second is general differentiation. As stated in the Saṃdhinirmocana Sūtra, it explains that the six pāramitās have three distinct senses: first, simply called pāramitā; second, superior pāramitā; third, great pāramitā. For bodhisattvas before the bhūmis, afflictions still operate and wholesome dharmas also arise, but they cannot give rise to what is superior; therefore they merely receive the name pāramitā. From the first bhūmi up to the seventh bhūmi, afflictions do not operate and wholesome dharmas arise exclusively; matching their portion, they are equal and purified of defilement, hence called superior pāramitās. From the eighth bhūmi and above, the subtle underlying tendencies are completely and perpetually eradicated, and virtuous conduct is profound and vast, hence called great pāramitās. Such are the concealed and the manifest. In general, their meaning is uniform. (This concludes one section.)