大乘入道次第開決 1.202

1.202

如此各修一度者。問。十地全無十度行相。如何妄說名修一耶。答。此中但約義准說之。何必皆須行相同也。謂第二地得離垢名。而第十地成大法智。准知餘地諸度別修。但舉一隅三隅返故。又說。十度麁細易難故。由前前而引後後。前前麁故而易修行。後後細故而難修習。故知十度別別漸修。又說。真如有二功德。一則本有十相真如。二乃新生十種勝行。既真本德十地證殊故。新生行地地修別。然地與行名相應同。恐失雜修通行之義。故地與行名相異同。依雜依純相影顯說。

"Cultivating one pāramitā individually like this": Question: The ten bhūmis completely lack the mental modes of the ten pāramitās; how can it falsely be said that they cultivate one each? Answer: Here it is only spoken of by inference from the principle; why must their mental modes all be identical? That is, the second bhūmi gets the name "Stainless," while the tenth bhūmi accomplishes the wisdom of the great Dharma. By inference, one knows that the other bhūmis cultivate the various pāramitās separately; this is just citing one corner to infer the other three. Furthermore, it is said: because the ten pāramitās have coarse and subtle, easy and difficult, the earlier ones lead to the later ones; because the earlier ones are coarse, they are easy to cultivate, while the later ones are subtle, they are difficult to practice. Therefore, one knows that the ten pāramitās are cultivated gradually and distinctly. Furthermore, it is said: tathatā has two kinds of merits: first, the originally existing tathatā of ten marks; second, the newly generated ten superior practices. Since the original virtues of the true are realized distinctly across the ten bhūmis, the newly generated practices are cultivated distinctly on each bhūmi. However, the names and marks of the bhūmis and practices should be the same; fearing the loss of the principle of combined cultivation and shared traversal, the names and marks of the bhūmis and practices are made both different and identical, spoken of by mirroring each other according to combined and unmixed [cultivation].