妙法蓮華經玄義 位妙①藏通別位
因為雨雖沒有偏私，三草二木承受的力量並不相同。小草、中草、上草、小樹、大樹，都由一地所生、受一雨所潤；差別不是雨有五種，而是眾生的修因、智慧、斷惑與利他作用各有深淺。
位妙首先叫人誠實面對自己走到哪裡。人天善果由持戒、慈心與一件件微小善行成熟；七賢由似解漸近真明，七聖由見道進入修道；菩薩又不只求自己取證，還以誓願、六度、神通成就眾生。位不是身分徽章，而是行留下的刻度。
但刻度也不能變成牢籠。通教十地完整具備，利根人可以疾行，不必逐處停留；同一地中，二乘與菩薩所觀可同，作用卻不同。菩薩知眾生如虛空，仍願度盡眾生；見理斷結，卻不急於取證。名稱之所以另立，是慈悲的作用已經不同；名雖另立，所證之義仍屬通教。
因此，論主一再以問答鬆開僵硬的位表。諸師對地、果高下配法不同，只可依義推求，不可定執；初焰落在何位，要看根性何時真正斷惑；利人不受位限，也不表示道路從此消失。地圖是為了引路，不是為了把行人鎖進格子。
到大樹位，經論所列數目更多、斷伏更細、法門更廣。此時最危險的，是拿一張表壓平所有經意。位數、斷伏、行門本來回答三個問題，須由不同經義彼此補成。若只抓一端爭高下，就像沒有眼睛卻爭論太陽。
位妙的心要，於是同時有兩句話：不要跳過差別，也不要被差別隔開。先如實知道自己的根、行、斷、用，再記得所有草木同由一地、一雨得生長。看清階次而不生增上慢，行於階次而不把階次當實體，位才不只是高下，行也才由階次而通向妙。
Why does the same rain produce grasses and trees of different heights? Because the rain is impartial, yet the three grasses and two trees do not have the same capacity to receive it. The small grass, middle grass, superior grass, small tree, and great tree all grow from one ground and are moistened by one rain. The difference is not that there are five kinds of rain, but that sentient beings differ in the depth of their cultivated causes, wisdom, severance of delusion, and work for others.
The subtlety of stages first asks us to face honestly how far we have gone. Wholesome human and heavenly results mature from discipline, kindness, and many small acts of goodness. The seven worthy stages draw gradually from resembling understanding toward true illumination, and the seven noble stages pass from the path of seeing into the path of cultivation. Bodhisattvas seek not only personal realization but also fulfill sentient beings through vows, the six perfections, and supernormal powers. A stage is not a badge of status; it is the measure left by practice.
Yet that measure must not become a cage. The Shared Teaching’s ten grounds remain fully present, but persons of sharp faculties may move swiftly without stopping at every one. On a single ground, the two vehicles and bodhisattvas may contemplate the same thing while putting it to different uses. Bodhisattvas know that sentient beings are like empty space and still vow to liberate them all; they see principle and sever the bonds without hastening to appropriate realization. Separate names are established because compassion now functions differently. Although the names differ, the realization they indicate still belongs to the Shared Teaching.
Zhiyi therefore repeatedly uses questions and answers to loosen a rigid chart of stages. Masters differ in how they correlate the heights of grounds and fruits; one may infer their meaning but must not cling to a fixed allocation. Where the first flame falls depends on when a given faculty actually begins to sever delusion. Nor does freedom from fixed stages for the sharp-facultied mean that the road has disappeared. A map is meant to guide travelers, not lock them into boxes.
At the great-tree stage, scriptures and treatises present more numerous stages, subtler modes of suppression and severance, and broader Dharma gates. The greatest danger here is forcing every scriptural intention into one flattened chart. Counts of stages, levels of severance, and gates of practice answer three different questions and must be completed through mutually supporting scriptural meanings. To seize one side and dispute relative heights is like arguing about the sun without eyes.
The heart of the subtlety of stages therefore speaks in two sentences at once: do not skip over differences, and do not let differences divide you. First know truthfully your own faculties, practice, severance, and function; then remember that every grass and tree grows from the same ground and rain. See the stages clearly without conceit, and practice through them without reifying them. Only then are stages more than a hierarchy, and only then does practice pass through stages into the wondrous.
隋天台智者大師說《妙法蓮華經玄義》〔私記緣起＝沙門灌頂述〕· 大正藏 T33n1716〔起 T33 0726b11〕。段/行首〔T33 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T33 0726b11〕○第四明位妙者，諦理既融，智圓無隔，導行成妙。三義已顯，體、宗、用足。更明位妙者，行之所階也。但位有權實，布在經論。若《成論》、《毘曇》判位，言不涉大。《地》、《攝》等論判位，別敘一途，義不兼括。方等諸經明位，《瓔珞》已判淺深。般若諸經明位，《仁王》盛談高下而未彰麁妙。今經位名不彰，而意兼小大，粗判權實，然梵文不盡度，本經必有。 今〈藥草喻品〉但明六位。文云：「轉輪聖王、釋、梵諸王，是小藥草。知無漏法，能得涅槃…，獨處山林，…得緣覺證，是中藥草。求世尊處，我當作佛，行精進定，是上藥草。又諸佛子，專心佛道，常行慈悲，自知作佛，決定無疑，是名小樹。安住神通，轉不退輪，度無量億百千眾生…，是名大樹。」追取長行中「一地所生，一雨所潤」，及後文云：「今當為汝說最實事」以為第六位也。前三義是藏中位；小樹是通位；大樹是別位；最實事是圓位也。 小草位者，人天乘也。輪王是人主位，釋梵是天主位，皆約報果明位。果義既有優劣，當知修因必有淺深。人位因者，即是秉持五戒，略為四品：下品為鐵輪王，王一天下。中品為銅輪王，王二天下。上品為銀輪王，王三天下。上上品為金輪王，王四天下。皆是散心持戒，兼以慈心勸他為福故，報為人主，飛行皇帝，四方歸德，神寶自然應也。 天乘位者，修十善道，任運淳熟，通是天因，加修禪定，進升上界。三界天果，高下不同，修因必深淺異也。《正法念》云：六萬山遶須彌，須彌四埵有持鬘天。有十住處，各千由旬。北四、餘各二。南名白摩尼，能十拍手頃，受三歸依。不雜餘心者，生此天受樂。轉輪王十六倍不及一，諸樂具悉從山河流出。二、名峻崖，昔於河濟，造立橋船，度持戒人，兼濟餘人，不作眾惡，果報可知。西方：一、名果命。昔於饑世，守持淨戒，淨身口意，種殖果樹，行者食之，安樂充滿。二、名白功德，昔以華鬘散佛上及塔上。東方：一、名一切喜。昔以華供養持戒人供佛。自力致財買華，果報可知。二、名行道。昔見大火起，焚燒眾生，以水滅之。果報〔云云〕。北方四者：一、名愛欲。二、名愛境界。三、名意動。四、名遊戲林。初者、見他親友相破，和合諍訟，得生此天。次、昔說法會。次、昔以淨信心供養眾僧掃塔，淨信上田。次、昔持信心，施僧衣，施一果直為作衣價，愛樂隨喜。 次、迦留波陀天，此言象跡，亦有十處：一、名行蓮華，昔持戒熏心，受三自歸，稱南無佛。所有蜂聲，尚勝餘天，況復餘果報耶！次、名勝蜂歡喜，昔信心持戒，有慈悲利益眾生，華香伎樂，供養佛塔。三、名妙聲，昔施佛寶蓋。四、名香樂，昔信心持戒，香塗佛塔。五、名風行，昔信心持戒，施僧扇，得清涼。六、天香風悉來熏之，皆倍倍增。香風尚爾，況念香風，隨念皆得。六、名散華歡喜，昔見持戒人說戒時，施澡缾；或道路中，盛滿淨水，施人澡缾。七、名普觀，昔於持戒人，以善熏心，於破戒人病，不求恩惠，悲心施安，心不疲厭，供養病人。八、名常歡喜，昔見犯法者應死，以財贖命，令其得脫。九、名香藥，昔於持戒、信三寶大福田中，施末香、塗香，淨心供養。如法得財，施已隨喜。十、名均頭，昔見人得罪於王，鬘髮受戮，救令得脫。 〔T33 0727a14〕第三天，名常恣意，十住處：一、名歡喜峯，昔救護神樹，及夜叉所依樹，有樹即樂，失樹即苦。二、名優鉢羅色，昔淨信持戒，供養三寶，造優鉢羅華池故。三、名分陀利，昔造此華池。四、名彩地，昔信淨心，為僧染治袈裟，雜色染治法服故。五、名質多羅，此翻雜地。昔以種種食，施持戒、不犯戒等人故。六、名山頂，昔修造屋，遮風寒，令人受用故。七、名摩偷，此翻美地。昔持戒，悲心質直，不惱人。食施道行沙門、婆羅門，或一日、或多日、或不息故。八、名欲境，昔持戒，若邪見人病，施其所安故。九、名清涼，昔見臨終渴病人，以石蜜漿，或冷水施病人故。十、名常遊戲，昔為坐禪人作房舍圖畫，作死屍觀故。 第四、名箜篌天，有十住處：一、名楗陀羅，昔以園林，甘蔗菴羅等果林施僧故。二、名應聲，昔為邪見人說一偈法，令其心淨信佛故。三、名喜樂，昔施人美飲，或清美水，或覆泉井，不令蟲蟻入，行人飲之，無苦惱故。四、名掬水，昔見病苦者臨終，咽喉忽忽出聲，施其漿水，財物贖彼命。五、名白身，昔塗飾治補佛塔、僧舍，亦教人治補故。六、名共遊戲，昔信心持戒，同法義和合共故。七、名樂遊戲，昔持戒化眾生，令心淨信，歡喜戒施故。八、名共遊，昔法會聽法，佐助經營，深心隨喜故。九、名化生，昔見饑饉者、沒溺者，而救護之。十、名正行，昔見亡破抄掠，救令得脫，示嶮處正道。 次、日行天，遶須彌山，住於宮殿。外道說為日曜及星宿，略說三十六億。昔持七戒，令得增上果。風輪所持，此日行等大天與二大天，謂提頭賴吒、毘沙門，遊四天下，遊戲空中，受五欲樂，如意自娛。日行遶須彌山，隨在何方，山有影現，人說為夜。風輪持北方星，輪轉不沒，外道見辰星不沒，謂其能持一切世間國土，不知風力所為也。 不殺戒，生四天處。不殺、不盜，生三十三天。加不婬，生焰摩天。加不口四過，生兜率天。又加世間戒，復信奉佛七戒，生化樂、他化兩天。所持戒轉勝，天身福命轉勝。又隨心持戒，思心勝者，其福轉勝。 三十三天者，一名住善法堂天。昔持七戒，堅固無嫌，施四果、病人、父母、入滅定人。慈、悲、喜、捨，與怖畏壽命，生善法堂天，作釋迦提婆，姓憍尸迦，名能天主。有九十九那由他天女為眷屬，心無嫉妬，善法堂廣五百由旬。 第三、名清淨天，焰摩天王名牟修樓陀，身長五由旬。百千帝釋和合所不及。 第四、兜率陀，此云分別意宮。其王名刪鬪率陀。 第五、涅摩地，此云自在，亦名不憍樂。 第六、名婆羅尼蜜，此云他化自在。色、無色不復書。小藥草竟。 中藥草位者，即二乘也。此就習果判位。舊云：「《成論》探明大乘，解菩薩義。」此則不然。論主自云：「今正自明三藏中實義。」實義者，空是。人師豈可誣論主耶？此即空門明二十七賢聖斷伏之位。《阿毘曇》有門明七賢、七聖斷伏之位。委在兩論。 今略出有門中草之位：初：明七賢，次：明七聖位。 七賢者：一、五停心。二、別相念處。三、總相念處。四、煗法。五、頂法。六、忍法。七、世第一法。通稱賢者，隣聖曰賢。能以似解伏見，因似發真，故言隣聖。 又天魔、外道，愛見流轉，不識四諦。此七位人明識四諦。《大經》云：「我昔與汝等不見四真諦」〔云云〕。見四諦者，識屬愛四諦，識屬見四諦，皆能明了。若解四諦，則所見真正，無有邪曲，故是賢人相也。 一、初賢位者，謂學五停心，觀成，破五障道，即是初賢位。所以者何？若定邪聚眾生，不識三寶、四諦，貪染生死。若人歸依三寶，解四真諦，發心欲離生死、求涅槃樂。五種障道，煩惱散動，妨觀四諦。今修五觀成就，障破道明，行解相稱，故名初賢。 二、別相念處位者，以五障既除，觀慧諦當能觀四諦，而正以苦諦為初門，作四念處觀，破四顛倒。若慧解脫根性人，但修性四念處觀，破性執四倒。若俱解脫人，修共四念處觀，破事理四倒。若無疑解脫根性人，修性、共、緣三種四念處，破一切事、理、文字等四顛倒。善巧方便，於念處中，有四種精進，修四種定，生五善法，破五種惡，分別道用，安隱而行，能觀四諦，成別相四念處位也。 〔T33 0728a06〕三總相四念處者，前已別相念慧破四顛倒，今深細觀慧，總破四倒。或境總觀總，境別觀總，境總觀別。或總二陰、三陰、四陰、五陰，皆名總相觀。是中，亦巧方便，能生正勤、如意、七覺、八道，疾入後法，故名總相念處位也。 四、煗法位者，以別、總念處觀故，能發似解十六諦觀，得佛法氣分。譬如鑽火煙起，亦如春陽煖發，以慧鑽境，發相似解，解即喻煖。又如春夏積集華草，自有煖生，以四諦慧，集眾善法，善法熏積，慧解得起，故名煖也。即是內凡初位，佛弟子有、外道則無，是名煗法位。 五、頂法者，似解轉增，得四如意定。十六諦觀，轉更分明。在煗之上，如登山頂，觀矚四方，悉皆明了，故名頂法。 六、忍法位者，亦是似解增長。五種善法，增進成根。於四諦中，堪忍樂欲，故名忍法位。下、中二忍，皆名忍位。 七、世第一法位者，即是上忍一剎那，於凡夫所得最勝善根，名為世間第一法也。上「智妙」中，已略說竟。 七、聖位者：一、隨信行。二、隨法行。三、信解。四、見得。五、身證。六、時解脫羅漢。七、不時解脫羅漢。通名聖者，正也。苦忍明發，捨凡性，入聖性。真智見理，故名聖人。 一、隨信行位者，是鈍根人，入見道之名也。非自智力，憑他生解。是人在方便道，先雖有信，以未習真，信不名行。行以進趣為義。從得苦忍真明，十五剎那進趣見真，故名隨信行位也。 二、隨法行位者，即是利根入道之名也。利者，自以智力見理斷結。在方便道，能自用觀觀四真諦法，但未發真，不名為行。因世第一法發苦忍真明，十五剎那進趣見真，故名隨法行位也。 三、明信解位者，即是信行人，入修道，轉名信解人也。鈍根憑信，進發真解，故名信解。是人證果有三，謂三果〔云云〕。證初果者，第十六道，比智相應，即證須陀洹。須陀洹，此翻修習無漏。《成論》明：「猶是見道數人」明證果即入修道，用此明修習無漏義便。若見道所斷，略言三結盡，廣說八十八使盡。七生在，終不至八〔云云〕。 次、明證二果，即有二種：一、向。二、果。向者，從初果心後，更修十六諦觀，七菩提行現前，即此世無漏、斷煩惱。一品無礙，斷欲界一品煩惱，乃至斷五品，皆是於向，亦名勝進須陀洹。約此論家家也。二果者，若斷六品盡，證欲界第六品解脫，即是斯陀含果也。天竺云薄，薄欲界煩惱也。 次、明證阿那含，亦有二：一、向。二、果。向者，若斷欲界七品，乃至八品，皆名為向，亦名勝進斯陀含。約此說一種子也。果者，九無礙斷欲界，若證第九解脫，即名阿那含果也。天竺云不還，不還生欲界也。 復次須陀洹，有三種：一、行中須陀洹，即是向也。二、住果，正是須陀洹也。三、勝進須陀洹，亦名家家，即是斯陀含向也。斯陀含，但有二種：一、住果。二、勝進。勝進亦名一種子，即阿那含向也。阿那含亦二種：一、住果。二、勝進。勝進那含斷五上分結，謂色、無色染等，即阿羅漢向也。羅漢但有一，謂住果也。 復次，超果者，凡夫時斷欲界六品乃至八品盡，來入見道，發苦忍真明。十五心中，是斯陀含向；十六心，即證斯陀含果也。若凡夫時，先斷二界九品盡，乃至無所有處盡，後入見諦十五心，名阿那含行。第十六心即證那含果，此名超越人，證後二果也。是信解雖是動，根性不同，謂：退、護、思、住、進也。 若證阿那含，各復有五及七種般、八種般。五種般者：中般、生般、行般、不行般、上流般也。七種者，開中般為三種也。八種般者，五如前，更有現般、無色般、不定般〔云云〕。 四、明見得位者，法行人轉入修道，名為見得。是利根人，自以智勳，見法得理，故名見得。是人在思惟道，次第證三果，超越二果，亦如信解中分別。但以利根，不藉聞法，不假眾具，自能見法，得理為異也。見得但是不動根性。若證阿那含果，亦有五種、七種、八種般不同也。 五、明身證位者，還是信解、見到二人，入思惟道，用無漏智，斷上下分結，發四禪、四無色定。即是用共念處，修八背捨、八勝處、十一切處，入九次第定。三空事、性兩障先已斷盡，又斷非想事障，滅緣理諸心、心數法，入滅盡定。得此定故，名身證阿那含也。何者？入滅定似涅槃法，安置身內，息三界一切勞務。身證想受滅，故名身證也。 若約初果解身證者，但以先於凡夫，用等智斷結，得四禪、四無色定，後得見諦，第十六心，證那含果，即修共念處，還從欲界修背捨、勝處、一切處，入九次第定身證也。是阿那含有二種：一、住果、但是阿那含也。二、帶果行向、即是勝進阿那含也，亦是羅漢向攝。《釋論》云：「那含有十一種：五種正是阿那含，六種阿羅漢向攝。」此身證者，即是勝進，為羅漢向攝。五種、七種般，皆有上流般。八種般，但有現般、無色般也。《毘曇》分別那含，有一萬二千九百六十種〔云云〕。 〔T33 0729a10〕六、明時解脫羅漢者，是信行鈍根，待時及眾緣具，方得解脫，故名時解脫羅漢。羅漢，此無翻，名含三義：殺賊、不生、應供也。位居無學。 羅漢有五種：隨信行生，退法、思法、護法、住法、升進法也。得盡智、無學等見也。若用金剛三昧，於非想九品惑盡。次一剎那，證非想第九解脫，成盡智。次一剎那，得無學等見也。或彼時退故，不說得無生智。此五種阿羅漢，是信種性，根鈍，因中修道，必假衣、食、床具、處所、說法、及人，隨順善根增進，不能一切時所欲進也。是五種各有二種：不得滅盡定，但是慧解脫；得滅盡定，即是俱解脫。若不得滅盡定，是人因中偏修性念處。若得滅盡定，是人因中修性共也。證果時，三明、八解，一時俱得，故名俱解脫也。 七、不時解脫羅漢者，即是法行利根，名不動法阿羅漢也。此人因中修道，能一切時，隨所欲進修善業，不待眾具，故名不時解脫。是人不為煩惱所動，故名不動。不動是不退義。成就三智：謂盡智、無生智、無學等見。能用重空三昧，擊聖善法，以定捨定，故言能擊。 是不動羅漢亦有二種：一、不得滅盡定，但名慧解脫。二、得滅盡定，即是俱解脫。若聞佛說三藏教門，修緣念處，即發四辯，名無疑解脫。是名波羅蜜聲聞，能究竟具足一切羅漢功德也。名沙門那，沙門那者沙門果也。 二、明辟支佛位者，此翻緣覺。此人宿世福厚，神根猛利，能觀集諦以為初門。《大論》稱獨覺、因緣覺。若出無佛世，自然悟道，此即獨覺；若出佛世，聞十二因緣法，稟此得道，故名因緣覺。獨覺生無佛世，有小、有大。若本在學人，今生佛後，七生既滿，不受八生，自然成道，不名為佛，亦非羅漢，名小辟支迦羅。論其道力，不及舍利弗等大羅漢。二者、大辟支迦羅，二百劫中作功德身，得三十二相分，或三十一、三十、二十九，乃至一相。福力增長，智慧利，於總相、別相，能知、能入。久修集定，常樂獨處，故名大辟支迦羅也。若就因緣論小大者，亦應如是分別。此人根利，不須制果，能斷正使，又加侵習，譬如身壯，直到所在，不中止息，故不制果，是名中草位竟。 上草位者，即是三藏菩薩位也。此菩薩從初發菩提心，起慈悲誓願，觀察四諦，以道諦為初門，行六波羅蜜。 從初釋迦至罽那尸棄佛時，名第一阿僧祇劫。常離女人身，亦不自知當作佛、不作佛。準望二乘位，應在五停心、別相總相念處位中，以慈悲心，行六度行也。從罽那尸棄佛至然燈佛時，名第二阿僧祇劫。爾時雖自知作佛，而口不說，準望此位，應在煗法位中，即是性地、順忍，初心之位。既有證法之信，必知作佛。而用煗解，修行六度，心未分明，故口不向他說也。從然燈佛至毘婆尸佛時，名第三阿僧祇劫。是時內心了了，自知作佛，口自發言，無所畏難。準此位，應在頂法位中，修行六度，四諦解明，如登山頂，了見四方，故口向他說也。 若過三僧祇劫，種三十二相業者，準此是下忍之位。用此忍智，行六度成百福德，用百福成一相因，於下忍之位，人中佛出世時得種也。 若坐道場時，位在中忍、上忍。從上忍，一剎那入真，三十四心斷結，得阿耨三菩提，則名為佛。爾前則是三藏菩薩上草之位也。 小樹位者，即是通教，明三乘之人，同以無言說道，斷煩惱，入第一義諦。體法觀慧不異，但智力強弱之殊，煩惱習有盡、不盡為異耳。 先明三乘共十地位，次簡名別義通〔云云〕。 一、乾慧地者，三乘之初，同名乾慧，即是體法，五停心、別相總相四念處觀。事相不異三藏。此三階法門，體陰、入、界如幻如化，總破見、愛八倒，名身念處。受、心、法亦如是。住是觀中，修正勤、如意、根、力、覺、道。雖未得煗法相似理水，而總相智慧深利，故稱乾慧位也。 二、性地位者，得過乾慧，得煗已，能增進初、中、後心，入頂法，乃至世第一法，皆名性地。性地中，無生方便，解慧善巧，轉勝於前，得相似無漏性水，故言性地也。 三、八人地位者，即是三乘信行、法行二人，體見假以發真斷惑，在無間三昧中，八忍具足，智少一分，故名八人位也。 〔T33 0730a02〕四、見地位者，即是三乘同見第一義無生四諦之理，同斷見惑八十八使盡也。 五、薄地位者，體愛假即真，發六品無礙，斷欲界六品，證第六解脫，欲界煩惱薄也。 六、離欲地位者，即是三乘之人，體愛假即真，斷欲界五下分結盡，離欲界煩惱也。 七、已辦地位者，即是三乘之人，體色、無色愛即真，發真無漏，斷五上分結七十二品盡也。斷三界事惑究竟，故言已辦地。 八、辟支佛地位者，緣覺菩薩發真無漏，功德力大故，能侵除習氣也。 九、菩薩地位者，從空入假，道觀雙流，深觀二諦，進斷習氣色心無知，得法眼、道種智，遊戲神通，淨佛國土，成就眾生，學佛十力四無所畏，斷習氣將盡也。齊此名小樹位也。 十、佛地者，大功德力資智慧、一念相應慧，觀真諦究竟，習亦究竟。如劫火燒木，無復炭灰。如象渡河，到於邊底。雖菩薩、佛名異二乘，通俱觀無生體法，同是無學，得二涅槃，共歸灰斷，證果處一，故稱為通也。 二、簡名別義，通更為二：初、就三乘共位中，菩薩別立忍名而義通。二、用別教名，名別義通。通義已如前說。別立者，別為菩薩立伏忍、柔順忍、無生忍之名也。乾慧地，三人同伏見惑，而菩薩更加伏忍之名者，菩薩信因緣即空，而於無生四諦降伏其心，起四弘誓願。雖知眾生如虛空，而發心度一切眾生，是菩薩欲度眾生，如欲度虛空。故《金剛般若》云：「菩薩如是降伏其心，所謂滅度無量眾生，實無眾生得滅度者。」次三誓願降伏其心，亦如是。是為菩薩在乾慧地，脩停心、別相總相念處觀時，異於二乘，故別稱伏忍。 復次，三乘人同發善有漏五陰，生相似解，皆伏見惑，順第一義。而菩薩獨受柔順忍名者，菩薩非但伏結順理，又能為一切眾生伏心，遍行六度，一切事中福慧皆令究竟。如三藏菩薩於中忍中，三僧祇行六度，不惜身命。今菩薩亦如是，以空無相願調伏諸根，為眾生故滿足六度，故名順忍也。 復次，三乘人同發真無漏，若智、若斷，同名無生。而菩薩獨受無生法忍名者，以其見諦理、斷結使，不生取證之心，故別受無生法忍之名也。何者？若生取證之心，即墮二乘地，不得入菩薩第九地。 復次，三乘同得神通，而二乘不能用成就眾生，淨佛國土，故不受遊戲之名；菩薩能爾，故別受遊戲神通名也。 阿那含雖斷五下分結，而不能捨深禪定，來生欲界，和光利物，不同其塵。菩薩能如此，故別受離欲清淨之名。 所以三乘之人同觀二諦，用與不同。若二乘雖觀二諦，一向體假入空，用真斷結，至無學果。菩薩亦觀二諦，始從乾慧，終至見地，多用從假入空，得一切智、慧眼，多用真也；從薄地學遊戲神通，多修從空入假觀，得道種智、法眼，多用俗也；從辟支佛地學二觀雙照，入菩薩地，自然流入薩婆若海。是則無功用心，修種智、佛眼；佛地圓明，成一切種智、佛眼，同照二諦究竟也。故《大論》云：「聲聞法中名乾慧地，於菩薩即是伏忍。聲聞法名性地，於菩薩法中名柔順忍。聲聞法名八人地，於菩薩名無生忍道。聲聞法名見地，於菩薩法是無生法忍果。聲聞名薄地，於菩薩法名為遊戲五神通。聲聞法名離欲地，於菩薩法名為離欲清淨。」阿羅漢地於聲聞法，即是佛地。何者？三藏佛，三十四心發真，斷三界結盡與羅漢齊，故名佛地。於菩薩法中猶名無生忍，故《大品》云：「阿羅漢若智、若斷，是菩薩無生法忍。」辟支佛地亦如是。 九地過辟支佛，入菩薩位。菩薩位者，九地、十地。是則十地菩薩，當知為如佛。齊此習氣未盡。 過菩薩地，則入佛地。用誓扶餘習，生閻浮提，八相成道。五相如三藏不殊，唯六成道樹下，得一念相應慧，與無生四諦理相應，斷一切煩惱習盡，具足大慈悲、十力、四無畏、十八不共法，一切功德，名之為佛。七、轉法輪，權智開三藏生滅四諦法輪，實智說摩訶衍無生四諦法輪，通教三乘人也。八、入涅槃相者，雙樹入無餘涅槃，薪盡火滅，留舍利，為一切天人福田也。是為通教共位，別為菩薩立此名位也。 二、用別名。名者，即是取別教之名，準望通教菩薩位也。別名者，即是十信、三十心、十地之名也。 鐵輪位於通義，即是乾慧地、伏忍也。三十心即望性地、柔順忍也。八人地、見地，即是初歡喜地，得無生法忍也。故《大品》云：「須陀洹若智若斷，皆是菩薩無生忍也。」薄地向果，向即是離垢地，果即是明地也。故《大品》云：「斯陀含智斷，是菩薩無生法忍也。」離欲地向果，向即焰地，果即難勝地。故《大品》云：「阿那含智斷，是菩薩無生法忍。」已辦地向果，向是現前地，果是遠行地。《大品》云：「阿羅漢智斷，是菩薩無生法忍。」辟支佛地，即是第八不動地，侵習氣也。《大品》云：「辟支佛地智斷，是菩薩無生法忍。」菩薩地即是善慧地。十地當知如佛地。 〔T33 0731a08〕佛地如前說。此佛與三藏佛，亦同亦異。同八十年，同入真灰斷也。異者，三藏因伏果斷，通佛因果俱斷。三藏一日三時照機，通佛即俗而真，照不須入也。是則用別名辨位，名異義同，猶屬通教位也。 問： 初地至七地對果，出何經論？答： 經論非不對當，但高下不同，人師對之異，或用見地止對初地，如今所用；或向初取三地，併對初地。《仁王》明四地，併對初地，此難定判。但通教見地，本是無間之道，不出觀證須陀洹，豈得初地斷見，乃至三地或云四地耶？若斷別惑，不共二乘，此義有之。又或言：六地斷結，齊羅漢，或云七地。此難定執。前後兩果，《經》、《論》對皆不定，中間可以意得。今以義推，不可定執也。 問： 從七地、八地觀常住，破無明者，是何地位？答： 此則非通，亦復非別。何者？通教始終，不明觀常，何得中間而破無明？別教初心，即知常住，初地已能破無明，云何八地始破無明？此乃別接通意耳。 問： 《大論》三處明初焰，約別、圓，皆取發真為初焰，通教何意取乾慧為初焰？答： 別、圓各逗一種根性，故用發真為初焰。通教為逗多種根性，所謂別、圓入通故，含容取乾慧耳。若鈍者，八人、見地是初焰；利者，於乾慧即能斷結，故是初焰。 問： 利人應無十地？答： 備有。以根利故，故不制位耳。 問： 別、圓無利人耶？答： 雖有利、鈍，以根性純故，但作一說。宜如此也。 大樹位者，別教位也。此為三：一、出經論不同。二、總明位。三、別明位。此別教，名、義、理、惑、智、斷，皆別。此正約因緣假名、恒沙佛法、如來藏理、常住涅槃、無量四諦而論位次。 無量四諦，凡有四種：有無量四諦，不伏破塵沙，亦不伏破無明；有無量四諦，傍伏破塵沙，不伏破無明；有無量四諦，正伏破塵沙，亦伏無明；有無量四諦，正伏破塵沙，亦伏破無明。云何無量不伏破塵沙，不伏破無明？若三藏伏道有十六諦觀，明障真之惑有無量種，此乃伏於見思，何關塵沙？例如外道分別世智，非伏見思。云何無量是傍伏破？若通教七地出假，分別藥病，此助滅界內，非正伏破。云何無量正伏破塵沙？此是別教分別內外四諦，有無量種，即是伏破塵沙，亦伏無明，乃有破無明義。今從事得名；伏無明者，為便也。云何無量伏破無明？若圓教三諦，俱照法界事、理，無不明了，破自地無明，伏上地無明。 別教無量四諦，非前二、非後一，正就恒沙佛法當名。然實通緣諸四諦，次第為論，不無傍、正。初心緣諸無量，發心誓願。初正以生滅四諦，伏通見思，傍修三種。次正以無生破通見思，傍修兩種。次正以無量破內外塵沙。次正用無作伏無明。次正用無作破無明。 既有如此無量階差，是故經論名數、斷伏高下、對諸法門，多有不同。若《華嚴》明四十一地，謂三十心、十地、佛地。《瓔珞》明五十二位。《仁王》明五十一位。《新金光明經》但出十地、佛果。《勝天王般若》明十四忍。《大品》但明十地。《涅槃》明五行、十功德。約義配位，似開三十心、十地、佛地，而文不出名。又《十地論》、《攝大乘論》、《地持論》、《十住毘婆沙論》、《大智度論》，並釋菩薩地位，而多少出沒不同〔云云〕。 又，斷伏高下亦異；對諸法門行位，亦復殊別。所以然者，既明界內、界外，生、法兩身菩薩行位。如來方便，用四悉檀，化界內眾生，隨機利益，豈得定說？不廣尋經論，如無目諍日。 今若明位數，須依《纓珞》、《仁王》。若明斷伏高下，須依《大品》三觀。若對法門，須依《涅槃》。用眾經意，共成初心觀、教兩門，使分明耳。 諸聖上位，非凡能測，豈可妄說？粗知大意者，為破行人增上慢心。又為銷經文，引物悕向，不可偏執，諍競是非也。 今判位名數，依《纓珞》、《仁王》者，華嚴頓教，多明圓斷四十一地，不出十信之名；諸大乘經，多明諸法門，不正辨位；前四時般若，多明菩薩觀行法門意，亦不正辨位。今謂《纓珞》五十二位，名義整足，恐是結諸大乘方等別、圓之位。《仁王般若》明五十一位，恐是結成前四時般若別、圓之位也。《法華》但開權顯實，顯一圓位。《涅槃》大意亦明別、圓兩位，而不摘出名目〔云云〕。 斷伏高下，依《大品》三觀者，於次第義便也。對觀行法門，依《涅槃》五行者，正是末代入道所宜也。何者？別教明觀行有二種：一者、不共二乘說，如《華嚴》十地論、《地持》九種戒、定、慧，及《攝大乘論》等是也。二者、共二乘說，如《方等》、《大品》、《中論》、《釋論》是也。今《涅槃》五行，從凡至極，故是末代行用為要也。 〔T33 0732a06〕二、總明菩薩位者、即約三經。一、約《纓珞》明位數者，《經》有七位，謂十信、十住、十行、十迴向、十地、等覺、妙覺地也。初十信心即是外凡，亦是別教乾慧地，亦名伏忍位也。十住即是習種性，此去盡三十心，皆解行位，悉是別教內凡，亦是性地，亦名柔順忍位。約別教義推，應如煗法也。十行即是性種性，別教義推，應如頂法。十迴向道種性，別教義推，應如忍法世第一法。 問： 今明別教，何用四善根名？答： 別教十地既對四果，今以方便，擬四善根，何咎？又通教，通於通別、真似兩解，作此比決，於義分明也。 十地即是聖種性，此皆入別教四果聖位，悉斷無明，別見、思惑。等覺位即是等覺性。若望菩薩，名等覺佛；若望佛地，名金剛心菩薩，亦名無垢地菩薩也。妙覺地即是妙覺性，即是究竟佛菩提果，大涅槃之果果也。 二、約《大品》及三觀合位明斷伏高下者，《大品》：「菩薩欲具道慧，當學般若。」即此十信，習從假入空觀，伏愛見論，欲入十住位。若得十住，即斷界內見、思也。「欲以道慧具足道種慧，當學般若。」此即修從空入假十行也。「欲以道種慧具足一切智，當學般若。」此即修中道正觀，入十迴向位也。「欲以一切智具足一切種智，當學般若。」此即是證中道觀，入十地也。「欲以一切種智斷煩惱習，當學般若。」此即等覺地也。無明煩惱習盡，名之為佛，即妙覺地也。 三、約《涅槃》明聖行合位者，初戒聖行、定聖行，即是十信位也。生滅無生滅四真諦慧聖行，即是十住位。無量四聖諦慧，即是十行位。修一實諦、無作四聖諦，即是十迴向位。次若發真，見一實諦，證無作四聖諦，即是聖行滿，住無畏地，得二十五三昧，能破二十五有，名歡喜地。五行具足，次後說十功德者，恐表住大涅槃十地之功德也。過此明佛眼了了，是妙覺地也。 三、別解七位，餘本尋。大樹位竟也。 妙法蓮華經玄義卷第四下〔終〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
為何還要說位妙
第四說位妙。真諦之理既已圓融，圓滿的智慧便無所隔礙；由智慧引導修行，修行也就成為妙。境、智、行三義至此已經顯明，體、宗、用也已具足。現在還要說位妙，因為位就是修行所經歷的階次。
位次有方便與真實的差別，散見在各部經論之中。《成實論》《阿毘曇》所判的位次，言說不涉及大乘；《菩薩地持經》《攝大乘論》一類論書所判的位次，各自別說一條門徑，意義未能兼收各面。方等諸經說位次，《菩薩瓔珞本業經》已分判淺深；般若諸經說位次，《仁王》尤其廣說高下，卻還沒有顯出麁、妙的分別。現在這部經沒有明白排出位名，經意卻同時含攝小乘與大乘，約略分判了方便位與真實位。只是梵文本沒有完全翻譯出來，完整的本經一定原有這些內容。
現在〈藥草喻品〉只明六位。經文的意思是：轉輪聖王、帝釋、梵天諸王，是小藥草；知道無漏法，能得涅槃，獨自在山林修行而證得緣覺，是中藥草；求到世尊所在之處，發願自己將來成佛，精進修定，是上藥草；又有佛子專心佛道，常行慈悲，自己知道必定成佛，決定無疑，名為小樹；安住神通，轉不退法輪，度脫無量億百千眾生，名為大樹。再取長行所說的『同由一地所生，同受一雨滋潤』，以及後文所說的『現在應當為你說最真實的事』，作為第六位。
前三種草所表的是三藏中的位次，小樹所表的是通教位，大樹所表的是別教位，最真實的事所表的是圓位。
小草位：人乘與天乘
小草位就是人乘、天乘。轉輪王是人中主位，帝釋、梵天是天中主位，都是從所得報果來說位次。果報既有優劣，便應知道修因必有淺深。
人位
人位的修因是奉持五戒，約略分為四品。下品五戒，果報為鐵輪王，統治一天下；中品五戒，果報為銅輪王，統治二天下；上品五戒，果報為銀輪王，統治三天下；上上品五戒，果報為金輪王，統治四天下。這些人都是以散心持戒，又兼用慈心勸別人修福，所以報生人中為主，作能飛行的皇帝。四方都歸服其德，神妙寶物自然出現，與其福報相應。
天位的總因
天乘位以修十善道、自然淳熟為共同的生天之因；若再修禪定，便進升到上界。三界諸天的果報高下不同，所修的因也必有深淺差別。
《正法念處經》說，六萬座山圍繞須彌山，須彌山四方山埵有持鬘天。持鬘天共有十個住處，每處各有一千由旬；北方四處，其餘三方各二處。
南方第一處名白摩尼。若人在十次拍手那麼短的時間內受三歸依，心中不夾雜其他念，便生到這一天享樂。轉輪王的快樂增加十六倍，也比不上這裡的一種快樂；一切樂具都從山河流出。第二處名峻崖。那裡的眾生過去曾在河流渡口建造橋樑、船隻，渡送持戒的人，也一併救濟其他人，並且不作眾惡；所得果報可以由此知道。
西方第一處名果命。那裡的眾生過去在饑荒時守持淨戒，使身、口、意清淨，又種植果樹，讓行路的人食用，所以現在得到安樂充滿的果報。第二處名白功德。那裡的眾生過去曾把花鬘散在佛身與佛塔之上。
東方第一處名一切喜。那裡的眾生過去曾用花供養持戒者、供養佛，而且是憑自己的力量取得財物買花；所得果報可以由此知道。第二處名行道。那裡的眾生過去看見大火燃起、焚燒眾生，便用水把火撲滅；其餘果報依此類推。
北方有四處。第一名愛欲，往因是看見別人的親友彼此決裂，便使雙方和合，平息諍訟。第二名愛境界，往因是過去參與說法法會。第三名意動，往因是過去以清淨信心供養眾僧、掃除佛塔，在清淨信心的上等福田中種福。第四名遊戲林，往因是過去以信心持戒，布施僧衣；即使只施一枚果實的價值作為衣服費用，也心生愛樂，隨喜功德。
迦留波陀天十處
其次是迦留波陀天，漢語意為象跡，也有十個住處。
第一名行蓮華。那裡的眾生過去用持戒熏習內心，受三自歸依，口稱南無佛。這一天連蜜蜂的聲音尚且勝過其他諸天，何況其餘果報。
第二名勝蜂歡喜。往因是以信心持戒，懷有慈悲，利益眾生，又用花香與伎樂供養佛塔。
第三名妙聲。往因是布施寶蓋供佛。
第四名香樂。往因是以信心持戒，用香塗飾佛塔。
第五名風行。往因是以信心持戒，布施扇子給僧人，使人得到清涼。
第六，天上的香風都來熏拂祂，香氣一層比一層增加。香風尚且如此，何況心中憶念香風，隨念便都能得到。
第六名散華歡喜。往因是看見持戒人說戒時，布施澡瓶；或在道路上把澡瓶裝滿淨水，布施給人使用。
第七名普觀。往因是對持戒人以善法熏心；看見破戒人生病，也不求對方報恩，純以悲心給予安穩，內心不疲倦厭煩，供養病人。
第八名常歡喜。往因是看見犯法者應當被處死，便用財物贖回其命，使他得以脫免。
第九名香藥。往因是在持戒、信奉三寶的大福田中，布施末香、塗香，以清淨心供養；財物是如法取得的，布施以後又隨喜其善。
第十名均頭。往因是看見有人得罪國王，被結鬘其髮、即將受刑，便救他脫免。
常恣意天十處
第三天名常恣意，也有十個住處。
第一名歡喜峯。那裡的眾生過去曾救護神樹，以及夜叉所依止的樹；有樹時夜叉便快樂，失去樹時便痛苦。
第二名優鉢羅色。往因是以清淨信心持戒、供養三寶，又建造優鉢羅花池。
第三名分陀利。往因是建造分陀利花池。
第四名彩地。往因是以清淨信心為僧人染治袈裟，用各種顏色染治法服。
第五名質多羅，漢語意為雜地。往因是把種種食物布施給持戒、不犯戒這一類人。
第六名山頂。往因是修建房屋，遮蔽風寒，使人能夠使用。
第七名摩偷，漢語意為美地。往因是持戒，心懷悲憫，為人質直，不惱害別人；又把食物布施給行道的沙門、婆羅門，或施一天，或施多日，或持續不止。
第八名欲境。往因是持戒；若有持邪見的人生病，也布施能使病人安適的物品。
第九名清涼。往因是看見臨終而患口渴病的人，用石蜜漿或冷水布施給病人。
第十名常遊戲。往因是為坐禪的人建造房舍，並畫出死屍觀的圖像。
箜篌天十處
第四名箜篌天，也有十個住處。
第一名楗陀羅。往因是把園林，以及甘蔗、菴羅一類果林布施給僧眾。
第二名應聲。往因是為持邪見的人說一首法偈，使他的心清淨，信奉佛法。
第三名喜樂。往因是布施給人美味飲料或清美的水，又覆蓋泉井，不讓蟲蟻掉入，行路人飲用時沒有苦惱。
第四名掬水。往因是看見病苦者臨終，咽喉急迫而發出聲音，便布施漿水，又用財物贖回他的生命。
第五名白身。往因是塗飾、整治、修補佛塔與僧舍，也勸別人一同整修。
第六名共遊戲。往因是以信心持戒，與同法的人義理和合、共同相處。
第七名樂遊戲。往因是持戒並教化眾生，使眾生內心清淨信受，歡喜持戒、布施。
第八名共遊。往因是在法會聽法，又協助經營法會，深心隨喜。
第九名化生。往因是看見饑荒中的人或溺水的人，便加以救護。
第十名正行。往因是看見有人遇到逃亡、破敗、抄掠，便救他脫免，又在危險地方指示正確道路。
日行天與六欲天
其次是日行天，繞須彌山而行，住在宮殿中。外道把它說成日曜與星宿，約略說有三十六億。這些天過去奉持七戒，所以得到增上果報。祂們由風輪所持；日行一類大天與提頭賴吒、毘沙門兩位大天遊歷四天下，在空中遊戲，享受五欲快樂，如意自娛。
日行天繞須彌山運行，行到某一方時，山便在那一方投下影子，人間就說那是夜晚。風輪托持北方星宿，使它們輪轉而不沉沒。外道看見辰星不沉沒，便以為它能托持世間一切國土，不知道這是風力所造成。
只持不殺戒，生在四天王住處；兼持不殺、不盜，生在三十三天；再加不邪婬，生在焰摩天；再加不犯口業四種過失，生在兜率天；又加世間戒，並信奉佛所說七戒，生在化樂天、他化自在天。所持戒行越來越殊勝，天身、福報與壽命也越來越殊勝。又隨內心持戒，思心較殊勝的人，福報便更加殊勝。
三十三天中，第一名住善法堂天。那裡的天主過去持七戒，堅固無缺，又布施四果聖人、病人、父母、入滅盡定的人，修慈、悲、喜、捨，救人脫離怖畏而保全壽命，所以生在善法堂天，成為釋迦提婆；祂姓憍尸迦，名能天主，有九十九那由他天女作眷屬，心中沒有嫉妬。善法堂寬廣五百由旬。
第三名清淨天。焰摩天王名牟修樓陀，身長五由旬，即使百千帝釋合在一起也比不上祂。
第四是兜率陀，漢語稱分別意宮，天王名刪鬪率陀。
第五是涅摩地，漢語稱自在，也名不憍樂。
第六名婆羅尼蜜，漢語稱他化自在。色界、無色界的位次不再抄寫。小藥草位到此說完。
中草位：聲聞與辟支佛
中藥草位就是二乘，這裡從修習所得的果來判位。
舊師說《成實論》預先說明大乘，也解釋菩薩之義。這種說法不對。論主自己說，現在正要說明三藏中的真實義。所謂真實義，就是空義。人師怎能誣枉論主？《成實論》的空門說二十七賢聖斷惑、伏惑之位，《阿毘曇》的有門說七賢、七聖斷惑、伏惑之位，詳細內容都在兩部論中。
現在約略列出有門所說的中草位：先說七賢，再說七聖。
七賢
七賢是：一、五停心；二、別相念處；三、總相念處；四、煗法；五、頂法；六、忍法；七、世第一法。這七位通稱為賢，因為鄰近聖位，所以名賢。祂們能以相似的理解伏住見惑，由相似理解引發真實智慧，所以稱為鄰近聖位。
天魔、外道隨愛惑、見惑流轉，不認識四諦。這七位人卻清楚認識四諦。《大般涅槃經》的意思是：我從前與你們都沒有看見四種真諦。能看見四諦，便能辨識屬於愛惑的四諦，也能辨識屬於見惑的四諦，兩者都可明白了知。若能理解四諦，所見便真正而沒有邪曲，這就是賢人的相貌。
第一，初賢位，是修學五停心觀。觀法成就，便破除五種障道，這就是初賢位。為什麼？決定聚在邪法中的眾生不認識三寶、四諦，貪染生死；若有人歸依三寶，理解四真諦，發心想離開生死、求得涅槃安樂，五種障道的煩惱仍會散動，妨礙觀察四諦。現在五觀修成，障礙破除，道路顯明，實行與理解相稱，所以名初賢。
第二，別相念處位。五障既已除去，觀慧理當能觀四諦；但修觀時以苦諦為初門，作四念處觀，破四種顛倒。慧解脫根性的人只修性四念處觀，破性執的四倒；俱解脫根性的人修共四念處觀，破事、理兩面的四倒；無疑解脫根性的人修性、共、緣三種四念處，破除一切事、理、文字上的四顛倒。祂們在念處中善巧方便，運用四種精進，修四種定，生五種善法，破五種惡法，分別道的作用，安穩前行，能觀四諦，由此成就別相四念處位。
第三，總相四念處。先前已用別相念慧破四顛倒，現在再以深細觀慧總破四倒。可以境總、觀也總；可以境別、觀總；也可以境總、觀別。又可總觀二陰、三陰、四陰、五陰，都名總相觀。在這裡也善巧方便，能生起正勤、如意、七覺、八正道，迅速進入後面的法，所以名總相念處位。
第四，煗法位。由別相、總相念處觀，能發起相似理解的十六諦觀，得到佛法的氣分。這像鑽木取火時先有煙升起，也像春日陽氣使煖意發生；以智慧鑽研所觀境，發起相似理解，這分理解就譬作煖。又像春夏積聚花草，自然產生煖氣；以四諦智慧積集眾善法，善法長時熏習、積聚，智慧理解便能生起，所以名煗。這是內凡的第一位，佛弟子有，外道沒有，名煗法位。
第五，頂法位。相似理解更加增長，得到四如意定；十六諦觀越發分明。它在煗法之上，像登上山頂眺望四方，一切都清楚可見，所以名頂法。
第六，忍法位。這也是相似理解增長；五種善法進一步增進而成為根。對四諦能夠堪忍、樂欲，所以名忍法。下忍、中忍都名忍位。
第七，世第一法位。這就是上忍的一剎那，是凡夫所能得到的最殊勝善根，所以名世間第一法。上文智妙中已經約略說過。
七聖總目
七聖是：一、隨信行；二、隨法行；三、信解；四、見得；五、身證；六、時解脫阿羅漢；七、不時解脫阿羅漢。祂們通稱為聖，聖有正的意思。苦忍真明發起時，捨去凡夫性而進入聖性，以真實智慧見理，所以名聖人。
第一，隨信行位，是鈍根人進入見道時的名稱。祂不是依自己的智慧力量，而是憑藉別人產生理解。祂在方便道中先前雖然已有信心，因為尚未親證真實，信還不能名為行。行有向前進趣的意思；從得到苦忍真明開始，經十五剎那向前進趣而見真，所以名隨信行位。
第二，隨法行位，是利根人入道時的名稱。利根人憑自己的智慧力量見理、斷結；在方便道中，祂已能自己用觀來觀四真諦法，但尚未發起真實智慧，所以還不名行。祂由世第一法發起苦忍真明，經十五剎那進趣見真，所以名隨法行位。
信解及前三果
第三，信解位，是隨信行人進入修道後轉得的名稱。鈍根人憑信心進而發起真實理解，所以名信解。這類人證果有三種，就是前三果。
證初果時，第十六心的道比智相應，當下證得須陀洹果。須陀洹翻作修習無漏。《成實論》把祂說成仍屬見道；數論一系則說證果便進入修道，用後一說法解釋修習無漏較為方便。見道所斷，略說是三結盡，廣說是八十八使盡。祂還有七生，終究不會到第八生；其餘依此類推。
證第二果有向、果兩種。向，是初果心後更修十六諦觀，七菩提行現前，在這一世以無漏智斷煩惱。發一品無礙道，斷欲界一品煩惱，直到斷五品，都屬第二果向，也名勝進須陀洹；由這一層說家家。若六品全斷，證欲界第六品解脫，便是斯陀含果。印度語『薄』，是說欲界煩惱已經薄少。
證阿那含也有向、果兩種。若斷欲界第七品直到第八品，都名阿那含向，也名勝進斯陀含；由這一層說一種子。以第九無礙道斷欲界煩惱，若證第九解脫，便名阿那含果。印度語義為不還，因為不再生到欲界。
再分別說，須陀洹有三種：一、行中須陀洹，就是初果向；二、住果，正是須陀洹；三、勝進須陀洹，也名家家，就是斯陀含向。斯陀含只有兩種：一、住果；二、勝進。其勝進也名一種子，就是阿那含向。阿那含也有兩種：一、住果；二、勝進。勝進阿那含斷五上分結，也就是色界、無色界染著，屬阿羅漢向。阿羅漢只有一種，就是住果。
再說超果。凡夫時已斷欲界六品直到八品的人，後來進入見道、發起苦忍真明；十五心中屬斯陀含向，第十六心便證斯陀含果。若在凡夫時已先斷色、欲二界九品，乃至斷盡無所有處煩惱，後來入見諦的十五心時名阿那含行，第十六心便證阿那含果。這名超越人，因為直接證得後面兩果。
信解人雖屬可動根性，內部仍有五種不同：退、護、思、住、進。若證阿那含，又各有五種般、七種般、八種般。五種般是中般、生般、行般、不行般、上流般。七種般，是把中般再開成三種。八種般以前五種為本，再加現般、無色般、不定般；其餘依此類推。
見得與身證
第四，見得位，是隨法行人進入修道後的名稱。這位利根人由自己的智慧力量，見法得理，所以名見得。祂在思惟道中依次證三果，也可超越而證後二果，分別方式與信解相同；差別只在利根不藉聽聞教法，也不依靠眾多助緣，自己便能見法得理。見得只屬不動根性。若證阿那含果，也有五種般、七種般、八種般的差別。
第五，身證位，仍是信解、見得兩類人進入思惟道後所得。祂們用無漏智斷五下分結、五上分結，發起四禪、四無色定；又用共念處修八背捨、八勝處、十一切處，進入九次第定。三空中的事障、性障先已斷盡，又斷非想定的事障，使緣理的一切心、心數法止息，進入滅盡定。因為得到此定，所以名身證阿那含。
為什麼名身證？進入滅盡定時，與涅槃法相似的寂滅安置在身內，三界一切勞務都止息；身親證想與受滅，所以名身證。
若從初果來解身證，這人先在凡夫位用世間等智斷結，得到四禪、四無色定，後來見諦；第十六心證阿那含果，便修共念處，再從欲界修背捨、勝處、一切處，進入九次第定而成身證。
這類阿那含有兩種：一、住果，只是阿那含；二、帶果而行向，就是勝進阿那含，也攝在阿羅漢向中。《大智度論》的意思是，那含有十一種，其中五種正是阿那含，六種攝在阿羅漢向。身證屬勝進，所以攝在阿羅漢向。五種般、七種般都有上流般；八種般則只有現般、無色般。《毘曇》分別阿那含，共有一萬二千九百六十種；其餘依此類推。
兩種阿羅漢
第六，時解脫阿羅漢，是由隨信行而來的鈍根人，須等待適當時機與眾緣具足，才能解脫，所以名時解脫。阿羅漢沒有漢語翻名，名稱含有殺賊、不生、應供三義，位居無學。
時解脫阿羅漢有五種，都是隨信行所生：退法、思法、護法、住法、升進法。祂們得到盡智與無學等見。若用金剛三昧，能斷盡非想處九品惑；下一剎那證非想處第九解脫，成就盡智；再下一剎那得到無學等見。因為有時會退，所以不說祂們得到無生智。
這五種阿羅漢都由信種性而來，根性鈍；因地修道時必須憑衣、食、床具、處所、說法者及他人隨順，善根才能增進，不能在一切時隨自己所欲而前進。五種又各分兩種：沒有得到滅盡定，只是慧解脫；得到滅盡定，就是俱解脫。未得滅盡定的人，因地偏修性念處；已得滅盡定的人，因地修性念處與共念處。證果時三明、八解脫同時具得，所以名俱解脫。
第七，不時解脫阿羅漢，是由隨法行而來的利根人，也名不動法阿羅漢。這人因地修道時，能在一切時隨所欲增進善業，不必等待眾多資具，所以名不時解脫。祂不被煩惱動搖，所以名不動；不動就是不退。祂成就三智：盡智、無生智、無學等見。又能用重空三昧擊捨聖者善法，以一種定捨棄前一種定，所以說能擊。
不動阿羅漢也有兩種：一、未得滅盡定，只名慧解脫；二、得到滅盡定，就是俱解脫。若聽聞佛說三藏教門，修緣念處，便發起四無礙辯，名無疑解脫。這就是到彼岸的聲聞，能究竟具足一切阿羅漢功德，名沙門那；沙門那就是沙門果。
辟支佛
第二說辟支佛位，漢語翻作緣覺。這類人宿世福德深厚，神根猛利，能以觀集諦為初門。《大智度論》稱獨覺、因緣覺。生在無佛之世而自然悟道，名獨覺；生在有佛之世，聽聞十二因緣法，承受此法而得道，名因緣覺。
獨覺生在無佛世，又有小、大之分。小辟支迦羅本來是有學人，今生在佛滅後，七生已滿，不再受第八生，自然成道；祂不名佛，也不是阿羅漢，而名小辟支迦羅。論其道力，還不及舍利弗一類大阿羅漢。
大辟支迦羅在二百劫中修成功德身，得到三十二相的一部分，或有三十一相、三十相、二十九相，一直到只有一相。祂福力增長、智慧明利，對總相、別相都能知、都能入；長久修習禪定，常愛獨處，所以名大辟支迦羅。若從因緣覺來分小、大，也應照這種方式分別。
辟支佛根性利，不須分立多種果位；祂能斷正使，又進一步侵除習氣，譬如身體強壯的人直接走到目的地，中途不停，所以不另制果。中草位到此說完。
上草位：三藏菩薩
上草位就是三藏菩薩位。這位菩薩從最初發菩提心起，發起慈悲誓願，觀察四諦，以道諦為最初入門，修行六波羅蜜。
從最初的釋迦佛到罽那尸棄佛時，名第一阿僧祇劫。這一期間常能遠離女人身，卻還不知道自己將來作佛或不作佛。若用二乘位準望，應在五停心、別相念處、總相念處位中，以慈悲心修六度。
從罽那尸棄佛到然燈佛時，名第二阿僧祇劫。這時雖已知道自己將來作佛，口中還不說出。若用二乘位準望，應在煗法位，也就是性地、順忍的初心位。既已有證法的信心，必定知道自己將作佛；但只用煗解修行六度，內心還不分明，所以不向別人宣說。
從然燈佛到毘婆尸佛時，名第三阿僧祇劫。這時內心清楚明白，自己知道將來作佛，口中也親自宣說，沒有畏難。若準望此位，應在頂法位；祂修六度，對四諦的理解清楚，像登山頂而了見四方，所以能向別人宣說。
過三阿僧祇劫後修種三十二相之業，準望二乘位是下忍。用這分忍智修六度，成就百種福德；以百福成就一相之因。這是在下忍位，於人間有佛出世時才能修種。
坐道場時，位在中忍、上忍。由上忍的一剎那進入真實，經三十四心斷結，得到無上正等正覺，才名為佛。在此以前，都是三藏菩薩的上草位。
小樹位：三乘共十地
小樹位就是通教。三乘人同由無言說道斷煩惱、入第一義諦；三者體達諸法的觀慧沒有不同，只因智慧力量有強弱，煩惱習氣有盡與未盡，所以呈現差別。
以下先明三乘共十地，再辨名目不同而義理仍通。
十地
第一，乾慧地。三乘初心都名乾慧，修的是體法五停心、別相四念處、總相四念處。這三階法門的事相與三藏沒有不同，但祂們體達陰、入、界如幻如化，總破屬於見、愛的八種顛倒，名身念處；受、心、法念處也同樣如此。安住此觀，修正勤、如意、根、力、覺、道。祂們還沒有得到煗法所表的相似理水，總相智慧卻已深利，所以名乾慧位。
第二，性地。超過乾慧而得到煗法後，能依次增進初、中、後心，進入頂法，直到世第一法，都名性地。性地中的無生方便，理解與智慧善巧，勝過前位，已得到相似無漏的性水，所以名性地。
第三，八人地。這是三乘中的隨信行、隨法行兩類人，體達見惑如假而發真斷惑，住在無間三昧中；八忍已具足，智只少一分，所以名八人位。
第四，見地。三乘共同見第一義無生四諦之理，共同斷盡見惑八十八使。
第五，薄地。體達愛惑之假當下即真，發起六品無礙道，斷欲界六品惑，證第六品解脫，使欲界煩惱薄少。
第六，離欲地。三乘人都體達愛惑之假當下即真，斷盡欲界五下分結，離開欲界煩惱。
第七，已辦地。三乘人都體達色界、無色界愛惑當下即真，發起真無漏，斷盡五上分結七十二品；三界事惑究竟斷除，所以名已辦地。
第八，辟支佛地。緣覺、菩薩所發真無漏功德力較大，所以能侵除習氣。
第九，菩薩地。菩薩由空進入假有，使道觀雙流，深觀真、俗二諦；進一步斷習氣與色、心無知，得到法眼、道種智，遊戲神通，清淨佛國土，成就眾生，學佛的十力、四無所畏，使習氣將要斷盡。到此名小樹位。
第十，佛地。以大功德力資助智慧，一念相應慧究竟觀真諦，習氣也究竟斷盡，像劫火燒木，不再留下炭灰；又像象渡河，直達彼岸河底。菩薩、佛的名稱雖不同於二乘，四者同樣觀無生、體達諸法，同屬無學，得到有餘、無餘二涅槃，共同歸於灰身滅智，證果之處相同，所以稱為通。
菩薩另立忍名
其次辨名目雖別，義理仍通，分為兩路：第一，在三乘共位中另給菩薩建立忍名，而所表義理仍通；第二，借用別教的位名，名稱不同，所表仍是通教義。通義已如前說。
第一路，是專為菩薩另立伏忍、柔順忍、無生忍三名。
乾慧地時，三乘都伏見惑，菩薩卻另外得到伏忍之名。這是因為菩薩相信因緣即空，在無生四諦中降伏自己的心，發起四弘誓願；雖知道眾生如虛空，仍發心度一切眾生。菩薩想度眾生，就像想度虛空。《金剛般若》的意思是：菩薩應如此降伏其心，所謂滅度無量眾生，實際沒有眾生得到滅度。其餘三誓願降伏其心，也都如此。菩薩在乾慧地修停心、別相念處、總相念處時，作用異於二乘，所以另名伏忍。
其次，三乘人同樣發起善的有漏五陰、生起相似理解，也都伏住見惑、隨順第一義，菩薩卻單獨得到柔順忍之名。因為菩薩不只伏結順理，又能為一切眾生調伏其心，遍行六度，使一切事中的福德、智慧都達究竟。就像三藏菩薩在中忍中歷三阿僧祇修六度，不惜身命；現在這位菩薩也以空無相願調伏諸根，為眾生滿足六度，所以名柔順忍。
再次，三乘人同樣發真無漏，無論智慧或斷惑都名無生，菩薩卻單獨得到無生法忍之名。因為祂見諦理、斷結使後，不生取證之心；若生取證之心，就墮在二乘地，不能進入菩薩第九地。
三乘同樣得到神通，二乘卻不能用神通成就眾生、清淨佛國土，所以不受遊戲之名；菩薩能做到，所以另得遊戲神通之名。阿那含雖斷五下分結，卻不能捨離深禪定而來生欲界，與眾生和光利物而不染同塵；菩薩能如此，所以另得離欲清淨之名。
三乘人雖同觀真、俗二諦，運用卻不同。二乘觀二諦，一向體達假有而入空，用真諦斷結，直到無學果。菩薩也觀二諦，從乾慧到見地，多用由假入空，得一切智與慧眼，多用真諦；從薄地起學遊戲神通，多修由空入假，得道種智與法眼，多用俗諦；從辟支佛地起學兩觀雙照，進入菩薩地，自然流入一切智海。此時以無功用心修一切種智、佛眼；到佛地圓滿光明，一切種智、佛眼同時究竟照見二諦。
所以《大智度論》被本論引為：聲聞法中名乾慧地，菩薩位中就是伏忍；聲聞法名性地，菩薩法中名柔順忍；聲聞法名八人地，菩薩名無生忍道；聲聞法名見地，菩薩法是無生法忍果；聲聞名薄地，菩薩法名遊戲五神通；聲聞法名離欲地，菩薩法名離欲清淨。
阿羅漢地在聲聞法中就是佛地。因為三藏佛以三十四心發真，斷盡三界結惑，與阿羅漢齊，所以名佛地；在菩薩法中仍名無生忍。因此《大品》的意思是：阿羅漢的智慧與斷惑，就是菩薩無生法忍；辟支佛地也同樣如此。
第九地超過辟支佛而入菩薩位；菩薩位包括第九地、第十地，所以應知十地菩薩近似於佛，到此習氣尚未全盡。超過菩薩地便入佛地，以誓願力扶持受生之用，藉尚餘習氣生到閻浮提，示現八相成道。前五相與三藏佛相同；第六在道樹下成道，得到一念相應慧，與無生四諦理相應，斷盡一切煩惱習氣，具足大慈悲、十力、四無所畏、十八不共法及一切功德，名佛。第七轉法輪，以方便智開說三藏生滅四諦法輪，以真實智說大乘無生四諦法輪，教化通教三乘人。第八入涅槃，在雙樹間入無餘涅槃，如薪盡火滅，留下舍利，作一切天人的福田。這就是通教共位中另為菩薩建立的名位。
借用別教位名
第二路，是借取別教的十信、三十心、十地名稱，準望通教菩薩位。
鐵輪位就通義說，是乾慧地、伏忍。三十心準望性地、柔順忍。八人地、見地準望初歡喜地，得到無生法忍；所以《大品》的意思是，須陀洹的智慧與斷惑，都是菩薩無生忍。
薄地的向與果，向準望離垢地，果準望明地；所以斯陀含的智慧與斷惑，是菩薩無生法忍。離欲地的向與果，向準望焰地，果準望難勝地；所以阿那含的智慧與斷惑，是菩薩無生法忍。已辦地的向與果，向準望現前地，果準望遠行地；所以阿羅漢的智慧與斷惑，是菩薩無生法忍。辟支佛地準望第八不動地，能侵除習氣；所以辟支佛地的智慧與斷惑，是菩薩無生法忍。菩薩地準望善慧地；第十地應知如佛地。佛地如前所說。
通教佛與三藏佛有同也有異。相同的是都住世八十年，都進入真諦而歸於灰斷。不同的是三藏佛在因中伏惑、果上斷惑，通教佛在因、果都斷；三藏佛每日三時入觀照機，通教佛觀俗即真，照機不須另入觀。這就是借別名辨位；名稱雖異，義理相同，仍屬通教位。
五重問答
問：用初地到第七地對配諸果，出自哪部經論？
答：經論並非沒有對配，但高下不同，人師的配法也不同。有人只用見地對初地，如現在所用；有人向初位取三地，合起來都對初地；《仁王》又把四地合對初地，所以很難作固定判斷。但通教見地本來是無間道，在不出觀的連續進程中便證須陀洹，怎能說初地斷見惑後，又直到第三地或第四地才斷？若說那裡所斷的是不與二乘共的別惑，這一義可以成立。又有人說第六地斷結與阿羅漢相齊，也有人說第七地才齊。這些都很難執定。前後兩果在經論中的對配都不固定，中間諸位可依義理解。現在只是依義推求，不可執為唯一確定配法。
問：有人說從第七地、第八地開始觀常住、破無明，這是什麼地位？
答：這既不是純通，也不是純別。通教從始至終不說觀常，怎會中途破無明？別教從初心便知道常住，初地已能破無明，怎會等到第八地才開始？這就是『別接通』之意，也就是以別教之義接入通教。
問：《大智度論》在三處說初焰；約別教、圓教，都取發真為初焰，通教為何取乾慧地為初焰？
答：別教、圓教各自只對一種純一根性，所以用發真作初焰；通教為了對應多種根性，又有別教、圓教根性的人進入通教，所以兼容而取乾慧地為初焰。鈍根人要到八人地、見地才是初焰；利根人在乾慧地便能斷結，所以乾慧就是初焰。
問：利根人既能早斷，應該沒有十地嗎？
答：十地完整具備，只因根性利，所以不限制祂必須逐位停留。
問：別教、圓教沒有利根人嗎？
答：雖然也有利、鈍，由於根性純一，所以只作一種說法。應當如此理解。
大樹位：別教位
大樹位就是別教位，分三部分：第一，說經論所列不同；第二，總明位次；第三，分別解釋七位。
別教的名、義、理、惑、智、斷全都各別。這裡正依因緣假名、恒沙佛法、如來藏理、常住涅槃、無量四諦來論位次。
四種無量四諦
無量四諦共有四種：第一，雖是無量四諦，卻不伏破塵沙，也不伏破無明；第二，旁帶伏破塵沙，不伏破無明；第三，正面伏破塵沙，也伏無明；第四，正面伏破塵沙，也伏破無明。
什麼是無量而不伏破塵沙、也不伏破無明？三藏伏道有十六諦觀，說障礙真理的惑有無量種，但它伏的是見惑、思惑，與塵沙惑無關。譬如外道用世間智慧作種種分別，也不能因此說成伏住見惑、思惑。
什麼是旁帶伏破塵沙？通教第七地由空出假，分別種種法藥與眾生諸病，只是輔助滅除三界內煩惱，不是正面伏破塵沙。
什麼是無量而正面伏破塵沙？別教分別三界內外四諦，各有無量種類，這就是正面伏破塵沙，也伏無明，並且具有破無明之義。現在從所行事相得名，姑且稱伏無明。
什麼是無量而伏破無明？圓教照見三諦，同時遍照法界事、理，沒有一事一理不明了；因此破自己所在位的無明，並伏住上位無明。
別教的無量四諦不是前兩種，也不是最後一種，正從恒沙佛法得名；但實際修行也通緣各種四諦，依次第而論，並非沒有旁修與正修。初心緣種種無量法，發起誓願。最初正用生滅四諦伏住通途見惑、思惑，旁修其餘三種；其次正用無生四諦破通途見惑、思惑，旁修其餘兩種；再其次正用無量四諦破除三界內外塵沙；再其次正用無作四諦伏無明；最後正用無作四諦破無明。
經論名數為何不同
既有如此無量階差，所以經論所說名目、數量、斷伏高下，以及對應各種法門，多有不同。
《大方廣佛華嚴經》說四十一地，就是三十心、十地、佛地；《菩薩瓔珞本業經》說五十二位；《仁王》說五十一位；《新金光明經》只列十地與佛果；《勝天王般若》說十四忍；《大品》只明十地；《大般涅槃經》說五行、十功德。若依義配位，像是展開三十心、十地、佛地，經文卻沒有列出這些名稱。
又有《十地論》《攝大乘論》《地持論》《十住毘婆沙論》《大智度論》，都解釋菩薩地位，所列多少與詳略各不相同；其餘依此類推。各論所判斷伏高下也有差異，對各種法門、行位的配法也不相同。
為什麼會如此？因為其中兼明三界內、三界外，以及生身、法身兩類菩薩行位。如來以善巧方便，用四悉檀教化三界內眾生，隨根機使他得到利益，怎能只作一種固定說法？若不廣泛尋讀經論，就像沒有眼睛的人爭論太陽。
現在若要明白位數，須依《菩薩瓔珞本業經》《仁王》；若要明白斷伏高下，須依《大品》三觀；若要把位次對應法門，須依《大般涅槃經》。採取眾經之意，共同成就初心的觀門、教門，使其分明。
聖者上位不是凡夫所能測知，怎可妄自宣說？現在約略知道大意，是為了破除修行人的增上慢，又為消解經文、引導眾生欣求上位。不可偏執一端，彼此諍競是非。
現在判位名數依《菩薩瓔珞本業經》《仁王》。華嚴頓教多明圓滿斷惑的四十一地，沒有列出十信之名；許多大乘經多明各種法門，不以辨位為主；前四時般若多明菩薩觀行法門之意，也不以辨位為主。因此，《菩薩瓔珞本業經》五十二位名義完整，恐怕是總結各部大乘方等中別教、圓教的位次；《仁王般若》五十一位，恐怕是總結前四時般若中別教、圓教的位次。《法華》只開方便、顯真實，顯示一種圓滿實位；《大般涅槃經》大意也明別、圓兩類位次，卻沒有逐一摘出全部名目；其餘依此類推。
斷伏高下依《大品》三觀，是因為便於顯明次第之義；觀行法門依《大般涅槃經》五行，是因為這正適合末代行人入道。
別教觀行有兩類。第一，不與二乘共說，例如《大方廣佛華嚴經》《十地論》《菩薩地持經》九種戒、九種定、九種慧，以及《攝大乘論》。第二，與二乘共說，例如方等諸經、《大品》《中論》《大智度論》。現在《大般涅槃經》五行從凡夫一直說到究竟，所以是末代行人實際採用的要門。
以三經總明菩薩位
第二，總明菩薩位，約三部經來說。
第一，依《菩薩瓔珞本業經》明位數。經中有七位：十信、十住、十行、十迴向、十地、等覺、妙覺地。
最初十信心是外凡，也是別教乾慧地，又名伏忍位。十住是習種性；從十住以下直到三十心，全是解行位，都屬別教內凡，也是性地，又名柔順忍位。依別教義推求，十住應如煗法。十行是性種性，依別教義推求，應如頂法。十迴向是道種性，依別教義推求，應如忍法、世第一法。
有人問：現在明明說別教，為何使用四善根的名稱？
回答說：別教十地既然對配四果，現在用方便方法擬配四善根，有什麼過失？而且通教能通向通教與別教，又有真實、相似兩種理解；用這種方式比較決擇，義理更為分明。
十地是聖種性，全都進入別教四果聖位，斷除無明以及別教見惑、思惑。等覺位是等覺性；從菩薩方面看，名等覺佛，從佛地方面看，名金剛心菩薩，也名無垢地菩薩。妙覺地是妙覺性，就是究竟佛菩提之果，也是大涅槃的果果。
第二，依《大品》及三觀合位，明斷伏高下。《大品》的意思是：菩薩想具備道慧，應當學般若。這就是十信修習由假入空觀，伏住愛論、見論，準備進入十住。若得到十住，便斷三界內見惑、思惑。
菩薩想用道慧具足道種慧，應當學般若。這就是十行修由空入假。想用道種慧具足一切智，應當學般若。這就是十迴向修中道正觀。想用一切智具足一切種智，應當學般若。這就是證中道觀，進入十地。想用一切種智斷煩惱習，應當學般若。這就是等覺地。無明煩惱習氣全盡，名佛，也就是妙覺地。
第三，依《大般涅槃經》聖行合位。最初戒聖行、定聖行，就是十信位。生滅、無生滅兩種四真諦慧聖行，就是十住位。無量四聖諦慧，就是十行位。修一實諦、無作四聖諦，就是十迴向位。
其後若發真實智慧，見一實諦，證無作四聖諦，就是聖行圓滿；住無畏地，得到二十五三昧，能破二十五有，名歡喜地。五行具足後所說十功德，恐怕是表示住大涅槃十地的功德。超過這一層，明佛眼清楚了了，就是妙覺地。
第三，本應分別解釋七位，詳細內容到其餘本子中尋找。大樹位到此說完。
《妙法蓮華經玄義》卷第四下到此結束。
Why Explain the Subtlety of Stages?
Fourth is the subtlety of stages. Once the principle of truth has been perfectly integrated, complete wisdom is unobstructed; when wisdom guides practice, practice becomes wondrous. The three meanings of object, wisdom, and practice have now been disclosed, and substance, purport, and function are complete. Stages must nevertheless be explained because a stage is a level traversed by practice.
Stages differ as provisional and real and are distributed among many scriptures and treatises. The stages classified by the Satyasiddhiśāstra and Abhidharma do not extend their discourse to the Great Vehicle. Treatises such as the Bodhisattvabhūmi Sūtra and Mahāyānasaṃgraha each separately describe one route and do not encompass every dimension. Among vaipulya scriptures, the Bodhisattva’s Necklace of the Primary Practice distinguishes shallow and deep stages. Among prajñā scriptures, the Humane Kings Sūtra discusses higher and lower stages at length but still does not reveal their distinction as coarse and wondrous. The present scripture does not explicitly arrange the names of stages, yet its meaning encompasses both Lesser and Great Vehicles and broadly distinguishes provisional and real stages. Because the Sanskrit text was not translated in full, the complete scripture must originally have contained such material.
“The Parable of the Medicinal Herbs” chapter now reveals only six stages. Its meaning is that wheel-turning sage kings, Śakra, Brahmā, and other rulers are small medicinal herbs; those who know uncontaminated dharmas, can attain nirvāṇa, dwell alone in mountain forests, and realize pratyekabuddhahood are middle medicinal herbs; those who seek the World-Honored One’s presence, vow that they themselves will become buddhas, and practice diligent concentration are superior medicinal herbs; buddha-children who concentrate on the buddha path, constantly practice compassion, and know without doubt that they will become buddhas are small trees; and those who abide in supernormal powers, turn the nonretrogressive Dharma wheel, and liberate immeasurable hundreds of thousands of millions of beings are great trees. The prose statement that all are born from one ground and moistened by one rain, together with the later statement that the Buddha will now explain the most-real matter, is then taken as the sixth stage.
The first three grasses represent stages within the Tripiṭaka Teaching. The small tree represents Shared-Teaching stages, the great tree Distinct-Teaching stages, and the most-real matter the stages of the Perfect Teaching.
Small-Grass Stages: The Human and Heavenly Vehicles
The small-grass stages are the human and heavenly vehicles. A wheel-turning king holds the stage of a ruler among humans, while Śakra and Brahmā hold the stages of rulers among gods. All are described as stages according to the recompense obtained. Since results are superior or inferior, the causes cultivated must likewise be deep or shallow.
Human Stages
The cultivated cause of human stages is keeping the five precepts, broadly divided into four grades. Keeping them at the lower grade brings the recompense of an iron wheel-turning king who rules one continent. The middle grade brings a copper wheel-turning king who rules two; the higher grade, a silver wheel-turning king who rules three; and the highest grade, a gold wheel-turning king who rules four. All keep discipline with a scattered mind and also compassionately encourage others to cultivate merit. They are therefore reborn as human rulers and flying sovereigns. The four quarters submit to their virtue, and numinous treasures naturally appear in response to their recompense.
General Causes of Heavenly Stages
The common cause for the heavenly vehicle is cultivating the ten wholesome paths until they become naturally pure and mature. Additional cultivation of meditative concentration permits ascent to higher realms. Since the results among gods of the three realms differ in height, the causes cultivated must also differ in depth.
The Sūtra of Mindfulness of the Right Dharma says that sixty thousand mountains surround Mount Sumeru and that the Garland-Bearing Gods dwell on its four slopes. They have ten abodes, each one thousand yojanas in extent: four in the north and two in each of the other directions.
The first southern abode is called White Maṇi. If persons take the three refuges for the brief span of ten hand-claps without mixing in any other thought, they are born there and enjoy bliss. Even sixteen times the pleasure of a wheel-turning king does not equal one of its pleasures, and every pleasurable provision flows from its mountains and rivers. The second is called Lofty Cliff. Its beings once built bridges and boats at river crossings, conveyed people who kept discipline, also aided others, and committed no evils. Their recompense can be understood accordingly.
The first western abode is called Fruit-Life. Its beings once kept pure discipline during a famine, purified body, speech, and mind, and planted fruit trees for travelers to eat, so they now receive a recompense filled with ease and delight. The second is called White Merit. Its beings once scattered flower garlands over the Buddha and stūpas.
The first eastern abode is called Universal Joy. Its beings once offered flowers to persons who kept discipline and to the Buddha, earning wealth by their own effort and using it to buy the flowers. Their recompense can be understood accordingly. The second is called Practicing the Path. Its beings once saw a great fire arise and burn sentient beings and extinguished it with water; the remaining recompenses follow by analogy.
There are four northern abodes. The first, called Desire and Affection, arises from having seen another’s relatives or friends divided, reconciled the parties, and settled their dispute. The second, called Delight in Objects, arises from having attended a Dharma assembly. The third, called Stirring of Mind, arises from having supported the saṅgha and swept a stūpa with pure faith, planting merit in an excellent field purified by faith. The fourth, called Forest of Play, arises from having kept discipline with faith and given robes to the saṅgha. Even if the gift was only the value of a single fruit toward the price of a robe, they delighted and rejoiced in the merit.
The Ten Abodes of the Kālupāda Gods
Next are the Kālupāda Gods, whose name means Elephant Tracks. They also have ten abodes.
The first is called Traveling through Lotuses. Its beings once perfumed their minds by keeping discipline, took the three refuges, and recited homage to the Buddha. Even the sound of bees in this heaven surpasses those of other heavens; how much more so its remaining recompenses.
The second is called Joy of the Excellent Bee. Its cause was keeping discipline in faith, benefiting sentient beings with compassion, and offering flowers, incense, and music at buddha stūpas.
The third is called Wondrous Sound. Its cause was offering a jeweled canopy to the Buddha.
The fourth is called Fragrant Delight. Its cause was keeping discipline in faith and applying incense to a buddha stūpa.
The fifth is called Wind-Traveling. Its cause was keeping discipline in faith and giving fans to the saṅgha so that others obtained coolness.
Sixth, every fragrant celestial wind comes and perfumes them, each fragrance increasing many times over. If fragrant wind is already like this, how much more the wind recalled in thought, which is obtained whenever remembered.
The sixth abode is called Joy of Scattered Flowers. Its cause was seeing a person who kept discipline recite the precepts and offering a washing vessel, or filling such a vessel with clean water along a road and giving it for others to use.
The seventh is called Universal Observation. Its cause was perfuming the mind with wholesome dharmas in relation to people who kept discipline and, when people who broke discipline fell ill, seeking no repayment but providing ease from compassion, tirelessly supporting the sick.
The eighth is called Constant Joy. Its cause was seeing an offender facing execution and using wealth to ransom the person’s life and secure release.
The ninth is called Fragrant Medicine. Its cause was offering powdered and paste incense with a pure mind in the great field of merit formed by those who keep discipline and trust the Three Treasures. The wealth was acquired in accord with Dharma, and after giving it they rejoiced in the good.
The tenth is called Juntou. Its cause was seeing someone condemned by a king, with the hair bound for execution, and rescuing that person.
The Ten Abodes of the Constantly Unrestrained Gods
The third heaven is called Constantly Unrestrained and also has ten abodes.
The first is called Peak of Joy. Its beings once protected a sacred tree and trees on which yakṣas depended. When the tree remained, the yakṣas were happy; when it was lost, they suffered.
The second is called Color of the Blue Lotus. Its cause was keeping discipline with pure faith, supporting the Three Treasures, and constructing a pond of blue lotuses.
The third is called White Lotus. Its cause was constructing a pond of white lotuses.
The fourth is called Colorful Ground. Its cause was using pure faith to dye and prepare monastic robes and dye Dharma garments in many colors.
The fifth is called Citrā, meaning Variegated Ground. Its cause was giving many kinds of food to persons who kept discipline and did not transgress it.
The sixth is called Mountain Summit. Its cause was building dwellings that sheltered people from wind and cold and could be used by them.
The seventh is called Madhu, meaning Beautiful Ground. Its cause was keeping discipline, being compassionate and upright, and not harming others, while offering food to śramaṇas and brahmans who practiced the path for one day, many days, or continuously.
The eighth is called Sphere of Desire. Its cause was keeping discipline and, when a person holding wrong views fell ill, giving whatever would make the patient comfortable.
The ninth is called Coolness. Its cause was seeing a dying person afflicted by thirst and giving the patient a drink of rock sugar or cool water.
The tenth is called Constant Play. Its cause was building a dwelling for meditators and painting images for contemplation of corpses.
The Ten Abodes of the Harp Gods
The fourth is called the Harp Gods and likewise has ten abodes.
The first is called Gandhāra. Its cause was giving parks and orchards of sugarcane, mangoes, and other fruits to the saṅgha.
The second is called Responsive Sound. Its cause was speaking one Dharma verse to a person with wrong views, making that person’s mind pure and faithful in the Buddha.
The third is called Joy and Delight. Its cause was giving people delicious drinks or clean, pleasant water and covering springs and wells so that insects did not fall in and travelers could drink without distress.
The fourth is called Cupped Water. Its cause was seeing an ill and suffering person near death, hearing urgent sounds from the throat, giving the person a drink, and using wealth to ransom that life.
The fifth is called White Body. Its cause was coating, repairing, and restoring buddha stūpas and monastic dwellings and teaching others to repair them as well.
The sixth is called Playing Together. Its cause was keeping discipline in faith and living together in concord of Dharma and meaning with companions in the same teaching.
The seventh is called Delighting in Play. Its cause was keeping discipline and teaching sentient beings so that their minds became pure and faithful and they rejoiced in discipline and generosity.
The eighth is called Traveling Together. Its cause was hearing Dharma at assemblies, helping organize them, and rejoicing deeply.
The ninth is called Transformation-Born. Its cause was seeing people suffering famine or drowning and rescuing them.
The tenth is called Right Conduct. Its cause was seeing persons encounter flight, ruin, or pillage and rescuing them, while showing the right road through dangerous places.
Sun-Traversing Gods and the Six Heavens of Desire
Next are the sun-traversing gods, who circle Mount Sumeru and dwell in palaces. Outsiders describe them as the sun, planets, and constellations and broadly count 3.6 billion. Because they once kept seven precepts, they receive superior results. They are supported by the wind wheel. These great sun-traversing gods, together with the two great gods Dhṛtarāṣṭra and Vaiśravaṇa, travel through the four continents, play in the sky, enjoy the pleasures of the five desires, and delight themselves as they wish.
As the sun-traversing gods circle Mount Sumeru, the mountain casts a shadow in whichever direction they pass, and humans call this night. The wind wheel supports the northern stars so that they revolve without sinking. Seeing that the morning star does not set, outsiders suppose that it sustains all the world’s lands, unaware that this is accomplished by the wind’s force.
Keeping only the precept against killing brings birth in the abodes of the Four Heavenly Kings. Keeping both the precepts against killing and stealing brings birth among the Thirty-Three. Adding abstention from sexual misconduct brings birth in the Yāma Heaven. Adding abstention from the four verbal transgressions brings birth in Tuṣita. Adding worldly discipline and faith in the seven precepts taught by the Buddha brings birth in the Enjoyment of Transformations and Mastery over Others’ Transformations heavens. As the discipline kept becomes more excellent, celestial body, merit, and lifespan also become more excellent. When discipline is kept through the mind, a person whose intention is more excellent gains still more excellent merit.
Among the Thirty-Three, the first is called the Heaven of the Hall of Good Dharma. Its ruler formerly kept the seven precepts firmly and without defect and gave to the noble persons of the four fruits, the sick, parents, and those in the attainment of cessation. The ruler cultivated kindness, compassion, sympathetic joy, and equanimity and saved people from fear by preserving their lives; thus the ruler was born in the Hall of Good Dharma and became Śakradeva. His clan is Kauśika, his name is Capable Lord of the Gods, and he has ninety-nine nayutas of celestial women as attendants without jealousy in his mind. The Hall of Good Dharma is five hundred yojanas wide.
The third is called the Pure Heaven. The king of the Yāma Heaven is named Musulouda and is five yojanas tall; even a hundred thousand Śakras combined cannot equal him.
The fourth is Tuṣita, meaning Palace of the Discerning Mind. Its king is named Santuṣita.
The fifth is Nirmāṇarati, meaning Self-Mastery and also called Delight without Arrogance.
The sixth is Paranirmitavaśavartin, meaning Mastery over Others’ Transformations. Stages in the form and formless realms are not copied here. This concludes the small medicinal herb.
Middle-Grass Stages: Śrāvakas and Pratyekabuddhas
The middle medicinal herb is the two vehicles. These stages are judged according to fruits attained through cultivation.
Earlier masters said that the Satyasiddhiśāstra anticipated the Great Vehicle and explained the bodhisattva’s meaning. This is not correct. Its author says that he is explaining the real meaning within the Tripiṭaka. That real meaning is emptiness. How could human masters misrepresent the author of the treatise? The emptiness gate of the Satyasiddhiśāstra explains stages of suppression and severance among twenty-seven worthy and noble persons. The existence gate of Abhidharma explains such stages among seven worthy and seven noble persons. Their details are in the two treatises.
The middle-grass stages in the existence gate are now listed briefly: first the seven worthy stages, then the seven noble stages.
The Seven Worthy Stages
The seven worthy stages are: first, the five calming contemplations; second, the separate applications of mindfulness; third, the comprehensive application of mindfulness; fourth, warmth; fifth, summit; sixth, receptivity; and seventh, the foremost worldly dharma. All are called worthy because “worthy” means neighboring the noble. They can suppress the delusions of views through resembling understanding and, on the basis of that resemblance, produce the real; hence they are said to neighbor noble stages.
Heavenly demons and outsiders revolve through the currents of craving and views without recognizing the four truths. Persons in these seven stages clearly recognize them. The meaning of the Mahāparinirvāṇa Sūtra is that in the past the Buddha and these beings did not see the four real truths. Those who see them recognize both the four truths associated with craving and those associated with views and clearly understand both. Understanding the four truths makes what is seen genuine and without distortion; this is the mark of a worthy person.
First, the initial worthy stage is learning the five calming contemplations. When contemplation is accomplished, the five obstructions to the path are broken; this is the first worthy stage. Why? Beings fixed in a deviant group do not recognize the Three Treasures or four truths and are attached to birth and death. A person may take refuge in the Three Treasures, understand the four real truths, and arouse the wish to leave birth and death and seek the bliss of nirvāṇa, yet the afflictions of the five obstructions still scatter and move, impeding contemplation of the truths. Once the five contemplations are accomplished, obstructions are broken and the path becomes clear; practice and understanding correspond, and so this is called the first worthy stage.
Second is the stage of separate applications of mindfulness. Once the five obstructions have been removed, contemplative wisdom should be able to contemplate the four truths; yet it takes the truth of suffering as its first gate and performs the four applications of mindfulness to break the four inversions. Those disposed toward liberation through wisdom cultivate only the intrinsic four applications and break the four inversions of attachment to intrinsic nature. Those disposed toward liberation in both respects cultivate the conjoined four applications and break inversions in both concrete matters and principle. Those disposed toward doubt-free liberation cultivate the three kinds—intrinsic, conjoined, and object-conditioned—and break every inversion concerning concrete matters, principle, and words. Skillfully employing four kinds of diligence within mindfulness, they cultivate four concentrations, produce five wholesome dharmas, break five evils, distinguish the functions of the path, and proceed securely. They can contemplate the four truths and thus accomplish the stage of separate applications of mindfulness.
Third is the comprehensive application of mindfulness. Separate mindfulness and wisdom have already broken the four inversions; now deep and subtle contemplative wisdom breaks them comprehensively. Object and contemplation may both be comprehensive; the object may be separate and contemplation comprehensive; or the object comprehensive and contemplation separate. Two, three, four, or all five aggregates may be contemplated comprehensively, and all such cases are called comprehensive contemplation. Here too skillful means can produce right efforts, bases of supernormal power, seven factors of awakening, and the eightfold path and quickly enter the following dharmas; hence this is the stage of comprehensive mindfulness.
Fourth is the stage of warmth. Through separate and comprehensive applications of mindfulness, one can produce a resembling understanding that contemplates the truths in sixteen aspects and gain an atmosphere of the Buddha-Dharma. This resembles smoke first rising when wood is drilled for fire or warmth emerging under the spring sun. Wisdom drills the contemplated object and produces resembling understanding; that understanding is compared to warmth. It also resembles flowers and grasses accumulating in spring and summer and naturally producing warmth. Wisdom of the four truths gathers wholesome dharmas; as these dharmas perfume and accumulate, wise understanding can arise. Hence it is called warmth. This is the first stage of inner ordinary beings, possessed by disciples of the Buddha but not by outsiders.
Fifth is the stage of summit. Resembling understanding further increases, and one obtains the four concentrations of the bases of supernormal power. Contemplation of the truths in sixteen aspects becomes still clearer. This stands above warmth like someone reaching a mountain summit and looking clearly in all four directions; hence it is called summit.
Sixth is the stage of receptivity. Resembling understanding likewise increases. The five wholesome dharmas advance and become faculties. One can accept and delight in the four truths; hence it is called receptivity. Lower and middle receptivity are both included here.
Seventh is the stage of the foremost worldly dharma. It is the single instant of higher receptivity, the most excellent wholesome root attained by an ordinary being; hence it is called the foremost worldly dharma. It was already explained briefly above in the subtlety of wisdom.
General List of the Seven Noble Stages
The seven noble stages are: first, practice in accordance with faith; second, practice in accordance with Dharma; third, faith-based understanding; fourth, attainment through seeing; fifth, bodily witness; sixth, an arhat of timely liberation; and seventh, an arhat of untimely liberation. All are called noble because noble means right. When true illumination through receptivity to suffering arises, ordinary nature is abandoned and noble nature entered. True wisdom sees principle; hence these are noble persons.
First, practice in accordance with faith names a dull-facultied person entering the path of seeing. Such a person does not rely on personal wisdom but depends on another to produce understanding. Although faith was already present on the path of preparation, it was not yet grounded in the real and so was not called practice. Practice means forward advance. From the attainment of true illumination through receptivity to suffering, fifteen instants advance toward seeing the real; hence the name practice in accordance with faith.
Second, practice in accordance with Dharma names a sharp-facultied person entering the path. Such persons use their own wisdom to see principle and sever bonds. On the path of preparation, they can personally use contemplation to contemplate the four real truths, but because the real has not yet arisen this is not called practice. From the foremost worldly dharma they produce true illumination through receptivity to suffering and advance through fifteen instants toward seeing the real; hence the name practice in accordance with Dharma.
Faith-Based Understanding and the First Three Fruits
Third, faith-based understanding is the new name for a person who practiced in accordance with faith upon entering the path of cultivation. The dull-facultied rely on faith and progress to produce true understanding; hence they are called persons of faith-based understanding. They realize three fruits—the first three.
When realizing the first fruit, wisdom concerning subsequent aspects of the path becomes conjoined in the sixteenth thought-moment, and stream-entry is realized immediately. “Stream-enterer” is translated as one who cultivates the uncontaminated. The Satyasiddhiśāstra still assigns this person to the path of seeing, while the Abhidharma masters say that realization of the fruit is already entry into the path of cultivation; the latter better explains cultivation of the uncontaminated. What the path of seeing severs is briefly called exhaustion of the three fetters and broadly called exhaustion of the eighty-eight proclivities. Seven births remain, but never an eighth; the rest follows by analogy.
Realization of the second fruit has two parts: approach and fruit. After the mind of the first fruit, the approach further cultivates contemplation of the truths in sixteen aspects, with the seven practices of awakening present, and in this very life uses uncontaminated wisdom to sever afflictions. One grade of the uninterrupted path severs one grade of desire-realm affliction, and severing up through the fifth grade all belongs to the approach. It is also called the advancing stream-enterer, and the “family-to-family” stage is discussed here. When all six grades have been severed and liberation from the sixth grade in the desire realm is realized, this is the once-returner fruit. The Indic term means “thin,” because desire-realm afflictions have become thin.
Realization of non-return also has approach and fruit. Severing the seventh through eighth grades of desire-realm affliction is called the approach to non-return and also the advancing once-returner; the “one-seed” stage is discussed here. The ninth uninterrupted path severs desire-realm afflictions, and realization of the ninth liberation is the non-returner fruit. Its Indic meaning is “not returning,” because one is not reborn in the desire realm.
More fully, stream-enterers are of three kinds: a stream-enterer in practice, which is the approach to the first fruit; one abiding in the fruit, which is the stream-enterer proper; and an advancing stream-enterer, also called family-to-family, which is the approach to once-return. Once-returners have only two kinds: abiding in the fruit and advancing. The latter is also called one-seed and is the approach to non-return. Non-returners likewise have two kinds: abiding in the fruit and advancing. Advancing non-returners sever the five higher fetters—the attachments of the form and formless realms—and are included among candidates for arhatship. Arhats have only one kind: abiding in the fruit.
Next come those who transcend fruits. A person who, as an ordinary being, had already severed six through eight grades in the desire realm later enters the path of seeing and produces true illumination through receptivity to suffering. During the first fifteen thoughts this person is a candidate for once-return, and on the sixteenth realizes the once-returner fruit. A person who, while still ordinary, had severed all nine grades in both the desire and form realms and continued through the sphere of nothing whatsoever is called one practicing toward non-return during the fifteen thoughts of entering seeing of the truths and realizes the non-returner fruit on the sixteenth. Such a person is called one who transcends, directly realizing the latter two fruits.
Although persons of faith-based understanding have movable faculties, they differ internally as those liable to fall back, those who guard, those who reflect, those who abide, and those who advance. Non-returners are further divided into five, seven, and eight kinds of transition. The five are intermediate transition, transition upon birth, transition with practice, transition without practice, and upward-flow transition. Seven are obtained by dividing intermediate transition into three. Eight take the preceding five and add transition in the present life, transition into the formless, and indeterminate transition; the rest follows by analogy.
Attainment through Seeing and Bodily Witness
Fourth, attainment through seeing is the new name for a person who practiced in accordance with Dharma upon entering the path of cultivation. This sharp-facultied person sees Dharma and attains principle by personal wisdom; hence the name. On the path of reflection such a person realizes the three fruits in sequence or transcends directly to the latter two, as distinguished under faith-based understanding. The only difference is that sharp faculties require neither hearing the teaching nor numerous supporting conditions but can personally see Dharma and attain principle. Attainment through seeing belongs only to immovable faculties. If the non-returner fruit is realized, there are likewise five, seven, and eight kinds of transition.
Fifth, the stage of bodily witness is attained when persons of faith-based understanding or attainment through seeing enter the path of reflection. With uncontaminated wisdom they sever the lower and higher fetters and produce the four dhyānas and four formless attainments. Using the conjoined applications of mindfulness, they cultivate the eight liberations, eight superior bases, and ten universal bases and enter the nine sequential concentrations. Concrete and intrinsic obstructions in the three emptinesses have already been exhausted; they then sever the concrete obstruction in the peak of existence, cease all minds and mental factors that take principle as object, and enter the attainment of cessation. Because they attain this concentration, they are called non-returners who are bodily witnesses.
Why are they called bodily witnesses? When they enter cessation, quiescence resembling nirvāṇa is placed within the body and all labors of the three realms cease. The body personally witnesses the cessation of perception and feeling; hence the name bodily witness.
If bodily witness is explained from the first fruit, this person first used equivalent worldly wisdom while still ordinary to sever bonds and attain the four dhyānas and four formless attainments, and later attained seeing of the truths. In the sixteenth thought the non-returner fruit is realized; conjoined mindfulness is then cultivated, followed in the desire realm by the liberations, superior bases, and universal bases, until the nine sequential concentrations are entered and bodily witness attained.
Such non-returners are of two kinds: those abiding in the fruit, who are simply non-returners, and those who carry the fruit while practicing toward the next, who are advancing non-returners and are included among candidates for arhatship. The meaning attributed to the Great Treatise on the Perfection of Wisdom is that there are eleven kinds of non-returner, five being non-returners proper and six included among arhat-candidates. Bodily witnesses are advancing and thus included among arhat-candidates. The five and seven kinds of transition include upward flow; the eight kinds include only present-life and formless transition. Abhidharma distinguishes 12,960 kinds of non-returner; the rest follows by analogy.
Two Kinds of Arhat
Sixth, an arhat of timely liberation is a dull-facultied person arising from practice in accordance with faith. Such a person must await the right time and the completion of supporting conditions before liberation is attained; hence the name timely liberation. “Arhat” is not translated into Chinese, but the name contains three meanings: slayer of thieves, not born again, and worthy of offerings. This is the stage beyond training.
There are five kinds of timely-liberation arhat, all arising from practice in accordance with faith: those liable to fall back, those who reflect, those who guard, those who abide, and those who advance. They attain the knowledge of exhaustion and the equal view of one beyond training. By using the vajra samādhi, they exhaust the nine grades of delusion in the peak of existence. In the next instant, they realize liberation from the ninth grade there and accomplish the knowledge of exhaustion; in the following instant, they gain the equal view of one beyond training. Because they may sometimes fall back, they are not said to attain the knowledge of non-arising.
These five kinds of arhat all come from a faith disposition and have dull faculties. When cultivating the path on the causal level, they must rely on robes, food, bedding, place, a teacher, and the support of others for wholesome roots to increase; they cannot advance as desired at every time. Each of the five divides into two. Without the attainment of cessation, one has only liberation through wisdom; with it, liberation in both respects. Those without cessation cultivated primarily the intrinsic applications of mindfulness on the causal level. Those with cessation cultivated both intrinsic and conjoined applications. On realizing the fruit, the three knowledges and eight liberations are attained simultaneously; hence the name liberation in both respects.
Seventh, an arhat of untimely liberation is the sharp-facultied person arising from practice in accordance with Dharma, also called an arhat of the immovable dharma. On the causal level, such a person can advance wholesome activities as desired at every time without waiting for numerous requisites; hence untimely liberation. Afflictions do not move this person; hence immovable, meaning nonretrogressive. Three knowledges are accomplished: the knowledge of exhaustion, knowledge of non-arising, and equal view of one beyond training. Such an arhat can also use the intensified emptiness samādhi to strike away noble wholesome dharmas, abandoning one concentration by means of another; hence the statement that this person can strike.
Immovable arhats also divide into two: those without the attainment of cessation, called only liberated through wisdom, and those with it, liberated in both respects. If they hear the Buddha teach the Tripiṭaka gate and cultivate object-conditioned mindfulness, they produce the four unobstructed eloquences and are called doubt-free liberated ones. These are pāramitā śrāvakas who can ultimately possess every quality of an arhat. They are called śramaṇa; here śramaṇa means the fruit of a śramaṇa.
Pratyekabuddhas
Second are the pratyekabuddha stages, translated as awakening through conditions. Such persons have deep merit from past lives and fierce, sharp faculties and can take contemplation of the truth of arising as their first gate. The Great Treatise on the Perfection of Wisdom calls them solitary awakened ones and those awakened through conditions. Those born in an age without a buddha who awaken naturally are solitary awakened ones. Those born in a buddha’s age who hear the twelve links, receive the teaching, and realize the path are awakened through conditions.
Solitary awakened ones born in an age without a buddha divide into lesser and greater. A lesser pratyekabuddha was formerly a trainee and is now born after the Buddha’s passing. Seven lives have been completed, no eighth life is taken, and the path is naturally attained. This person is not called a buddha or an arhat but a lesser pratyekabuddha. In power of the path, such a one does not equal great arhats such as Śāriputra.
A greater pratyekabuddha cultivates a body of merit for two hundred kalpas and obtains a portion of the thirty-two marks—perhaps thirty-one, thirty, twenty-nine, or as few as one. Merit increases and wisdom is sharp; comprehensive and separate marks can both be known and entered. Such a one has long cultivated concentration and constantly delights in solitude, hence the name greater pratyekabuddha. Lesser and greater ones awakened through conditions should be distinguished in the same way.
Pratyekabuddhas have sharp faculties, so multiple fruits need not be established. They can sever the primary afflictions and further erode residual habits, like strong-bodied persons who go straight to their destination without stopping midway. Separate fruits are therefore not established. This concludes the middle-grass stages.
Superior-Grass Stages: Tripiṭaka Bodhisattvas
The superior-grass stage is that of Tripiṭaka bodhisattvas. From the first arousal of the aspiration for awakening, such bodhisattvas produce compassionate vows, contemplate the four truths, take the truth of the path as their first gate, and practice the six perfections.
The period from the earliest Śākyamuni Buddha through the Buddha Ratnaśikhin is called the first incalculable kalpa. During it, the bodhisattva constantly avoids a female body but does not yet know whether buddhahood will be attained. Compared with stages of the two vehicles, this corresponds to the five calming contemplations and separate and comprehensive applications of mindfulness, in which the six perfections are practiced with compassion.
The period from Ratnaśikhin Buddha through Dīpaṃkara Buddha is called the second incalculable kalpa. Although the bodhisattva now knows that buddhahood will be attained, this is not yet spoken aloud. Compared with the stages of the two vehicles, it corresponds to warmth, also the initial level of the ground of nature and compliant receptivity. Having faith in realized Dharma, the bodhisattva must know that buddhahood will be attained; but while practicing the six perfections through the understanding of warmth, the mind is not yet clear, and so this is not announced to others.
The period from Dīpaṃkara Buddha through Vipaśyin Buddha is called the third incalculable kalpa. The bodhisattva now knows clearly inwardly that buddhahood will be attained and personally declares it without fear. Compared with the stages, this corresponds to summit. Practice of the six perfections brings clear understanding of the four truths, like climbing a mountain summit and seeing clearly in every direction; therefore it can be announced to others.
After three incalculable kalpas, cultivating the actions that plant the thirty-two marks corresponds to lower receptivity among the stages of the two vehicles. With the wisdom of this receptivity the bodhisattva practices the six perfections and accomplishes a hundred merits; a hundred merits make the cause of one mark. These are planted at lower receptivity when a buddha appears in the human world.
When seated at the place of awakening, the bodhisattva occupies middle and higher receptivity. From one instant of higher receptivity the real is entered; thirty-four thought-moments sever the bonds and unsurpassed complete awakening is attained, and only then is this person called a buddha. Before that point, all belongs to the superior-grass stage of the Tripiṭaka bodhisattva.
Small-Tree Stages: The Ten Grounds Shared by the Three Vehicles
The small-tree stage is the Shared Teaching. Persons of all three vehicles use the path beyond speech to sever afflictions and enter the truth of the highest meaning. Their contemplative wisdom embodying dharmas does not differ; differences arise only from strength of wisdom and whether afflictive habits are exhausted.
The ten grounds shared by the three vehicles are explained first, followed by names that differ while meaning remains shared.
The Ten Grounds
First is the ground of dry wisdom. Beginners in all three vehicles share this name and cultivate the five calming contemplations and separate and comprehensive applications of mindfulness that embody dharmas. The concrete features of these three levels do not differ from the Tripiṭaka Teaching, but practitioners comprehend the aggregates, sense fields, and elements as illusory and conjured and comprehensively break the eight inversions belonging to views and craving; this is called mindfulness of the body. The same applies to feelings, mind, and dharmas. Abiding in this contemplation, they cultivate right efforts, bases of supernormal power, faculties, powers, factors of awakening, and the path. Although they have not attained the resembling water of principle associated with warmth, their comprehensive wisdom is deep and sharp; hence the stage is called dry wisdom.
Second is the ground of nature. Having gone beyond dry wisdom and attained warmth, practitioners can advance through initial, middle, and final thoughts, enter summit, and continue through the foremost worldly dharma; all are included in the ground of nature. Here skillful means for non-arising and deft understanding and wisdom surpass the preceding stage, and one attains resembling uncontaminated water of nature; hence the name.
Third is the ground of eight persons. It consists of persons in the three vehicles who practice in accordance with faith or Dharma. They comprehend the falsity of views, produce the real, and sever delusion while dwelling in uninterrupted samādhi. The eight receptivities are complete, and only one portion of wisdom is lacking; hence the ground of eight persons.
Fourth is the ground of seeing. The three vehicles jointly see the principle of the non-arising four truths of the highest meaning and jointly sever all eighty-eight proclivities of views.
Fifth is the attenuated ground. Practitioners comprehend the falsity of craving as itself real, produce six grades of the uninterrupted path, sever six grades of desire-realm affliction, and realize the sixth liberation, thereby making desire-realm afflictions thin.
Sixth is the ground free from desire. Persons of the three vehicles comprehend the falsity of craving as itself real, exhaust the five lower fetters of the desire realm, and become free of desire-realm afflictions.
Seventh is the accomplished ground. Persons of the three vehicles comprehend craving in the form and formless realms as itself real, produce true uncontaminated wisdom, and exhaust the seventy-two grades of the five higher fetters. Concrete delusions of the three realms are severed completely; hence the name accomplished ground.
Eighth is the pratyekabuddha ground. The true uncontaminated wisdom produced by pratyekabuddhas and bodhisattvas has great meritorious power and can therefore erode residual habits.
Ninth is the bodhisattva ground. Bodhisattvas enter the conventional from emptiness and let the path and contemplation flow together, deeply contemplating the real and conventional truths. They further sever residual habits and ignorance concerning form and mind, attain the Dharma eye and wisdom of paths, sport in supernormal powers, purify buddha lands, fulfill sentient beings, learn the Buddha’s ten powers and four fearlessnesses, and almost exhaust residual habits. Up to this point is called the small-tree stage.
Tenth is the buddha ground. Great meritorious power supports wisdom; wisdom corresponding in one thought ultimately contemplates the real truth, and residual habits are likewise finally exhausted. This resembles a kalpa fire burning wood and leaving no charcoal or ash, or an elephant crossing a river and reaching the far bank and bottom. Although bodhisattvas and buddhas bear names different from those of the two vehicles, all four contemplate non-arising and embody dharmas, belong beyond training, attain nirvāṇa with and without remainder, jointly return to reduction of the body to ashes and extinction of wisdom, and realize the same fruit. The teaching is therefore called shared.
Separate Names of Receptivity for Bodhisattvas
Next, names differ while meaning remains shared. This has two routes. First, names of receptivity are separately established for bodhisattvas within the stages shared by the three vehicles, while their meaning remains shared. Second, Distinct-Teaching stage names are used, yet their differing names continue to express Shared-Teaching meaning. Shared meaning is as explained above.
The first route separately establishes three names for bodhisattvas: receptivity of suppression, compliant receptivity, and receptivity to non-arising.
On the dry-wisdom ground, all three vehicles suppress the delusions of views, but bodhisattvas separately receive the name receptivity of suppression. This is because bodhisattvas trust that causes and conditions are empty, subdue their minds within the non-arising four truths, and arouse the four universal vows. Although they know sentient beings are like empty space, they still resolve to liberate them all. To wish to liberate sentient beings is like wishing to liberate empty space. The meaning of the Diamond Prajñā Sūtra is that bodhisattvas should subdue their minds in this way: they bring immeasurable beings to cessation, yet in reality no sentient being attains cessation. The remaining three vows likewise subdue the mind. Bodhisattvas differ from the two vehicles in function while cultivating the calming contemplations and separate and comprehensive applications of mindfulness on the dry-wisdom ground; hence the separate name receptivity of suppression.
Next, persons of all three vehicles produce wholesome contaminated aggregates and resembling understanding, suppress the delusions of views, and accord with the highest meaning; bodhisattvas alone receive the name compliant receptivity. Bodhisattvas not only suppress bonds and accord with principle but also subdue their minds for all sentient beings, universally practice the six perfections, and bring merit and wisdom to completion in every affair. Just as Tripiṭaka bodhisattvas practice the six perfections for three incalculable kalpas within middle receptivity without sparing body or life, these bodhisattvas discipline their faculties through vows of emptiness and no-mark and fulfill the six perfections for sentient beings; hence compliant receptivity.
Next, persons of all three vehicles produce the real uncontaminated and call both wisdom and severance non-arising, but bodhisattvas alone receive the name receptivity to the non-arising of dharmas. Having seen the principle of the truths and severed bonds and proclivities, they do not produce a mind that appropriates realization. If such a mind arose, they would fall to the grounds of the two vehicles and could not enter the ninth bodhisattva ground.
All three vehicles attain supernormal powers, but the two vehicles cannot use them to fulfill sentient beings and purify buddha lands and therefore do not receive the name “sportive.” Bodhisattvas can do so and thus separately receive the name sportive supernormal powers. Although non-returners have severed the five lower fetters, they cannot relinquish deep concentration, be reborn in the desire realm, harmonize their light to benefit beings, and remain unstained while mingling with the dust. Bodhisattvas can do this and thus separately receive the name purity free from desire.
Although persons of the three vehicles all contemplate the real and conventional truths, their uses differ. The two vehicles contemplate both but consistently embody the conventional and enter emptiness, using the real to sever bonds until reaching the fruit beyond training. Bodhisattvas also contemplate both. From dry wisdom through the ground of seeing, they principally move from the conventional into emptiness, attain all-wisdom and the wisdom eye, and chiefly use the real. From the attenuated ground they learn sportive supernormal powers, chiefly cultivate movement from emptiness into the conventional, attain wisdom of paths and the Dharma eye, and chiefly use the conventional. From the pratyekabuddha ground they learn simultaneous illumination by both contemplations; entering the bodhisattva ground, they naturally flow into the ocean of omniscience. With an effortless mind they cultivate the knowledge of all modes and the buddha eye. On the buddha ground all becomes perfectly luminous: the knowledge of all modes and the buddha eye ultimately illuminate both truths together.
The treatise therefore cites the Great Treatise on the Perfection of Wisdom to this effect: what śrāvaka Dharma calls the dry-wisdom ground is the bodhisattva’s receptivity of suppression; what śrāvaka Dharma calls the ground of nature is the bodhisattva’s compliant receptivity; what śrāvaka Dharma calls the ground of eight persons is the bodhisattva’s path of receptivity to non-arising; what śrāvaka Dharma calls the ground of seeing is the fruit of the bodhisattva’s receptivity to the non-arising of dharmas; what śrāvakas call the attenuated ground is the bodhisattva’s sportive five supernormal powers; and what śrāvaka Dharma calls the ground free from desire is the bodhisattva’s purity free from desire.
The arhat ground in śrāvaka Dharma is the buddha ground. The Tripiṭaka buddha produces the real in thirty-four thought-moments and exhausts the bonds of the three realms, equal to an arhat; hence it is called the buddha ground. In bodhisattva Dharma it is still called receptivity to non-arising. Thus the meaning of the Large Prajñā is that an arhat’s wisdom and severance are the bodhisattva’s receptivity to the non-arising of dharmas. The pratyekabuddha ground is likewise so.
The ninth ground surpasses the pratyekabuddha and enters the bodhisattva stage. The bodhisattva stage includes the ninth and tenth grounds, so a bodhisattva on the tenth ground should be understood as resembling a buddha, although residual habits are not yet exhausted. Passing beyond the bodhisattva ground, one enters the buddha ground. Vows support the use of remaining habits to bring birth in Jambudvīpa and display the eight marks of attaining the path. The first five do not differ from those of the Tripiṭaka buddha. Sixth, beneath the tree of awakening, wisdom corresponding in one thought is attained, corresponds with the principle of the non-arising four truths, exhausts every afflictive habit, and fully possesses great compassion, the ten powers, four fearlessnesses, eighteen exclusive qualities, and all merit; this is called a buddha. Seventh, the Dharma wheel is turned: skillful wisdom opens the Tripiṭaka wheel of the arising-and-ceasing four truths, while real wisdom teaches the Great Vehicle wheel of the non-arising four truths to persons of the three vehicles in the Shared Teaching. Eighth, at the mark of entering nirvāṇa, the buddha enters nirvāṇa without remainder between the twin trees, like fuel exhausted and fire extinguished, leaving relics as a field of merit for all gods and humans. These are the stages separately named for bodhisattvas within the Shared Teaching’s common stages.
Borrowing Distinct-Teaching Stage Names
The second route borrows the names of the Distinct Teaching’s ten faiths, thirty minds, and ten grounds as comparative measures for the stages of Shared-Teaching bodhisattvas.
In Shared-Teaching meaning, the iron-wheel stage is the dry-wisdom ground and receptivity of suppression. The thirty minds correspond to the ground of nature and compliant receptivity. The grounds of eight persons and seeing correspond to the first ground of joy and attainment of receptivity to non-arising. Thus the meaning of the Large Prajñā is that the wisdom and severance of a stream-enterer are all the bodhisattva’s receptivity to non-arising.
The approach and fruit on the attenuated ground correspond respectively to the ground free from defilement and the luminous ground; thus the wisdom and severance of a once-returner are the bodhisattva’s receptivity to the non-arising of dharmas. The approach and fruit on the ground free from desire correspond respectively to the radiant ground and the ground difficult to conquer; thus the wisdom and severance of a non-returner are the bodhisattva’s receptivity to the non-arising of dharmas. The approach and fruit on the accomplished ground correspond respectively to the manifest ground and far-traveling ground; thus the wisdom and severance of an arhat are the bodhisattva’s receptivity to the non-arising of dharmas. The pratyekabuddha ground corresponds to the eighth, immovable ground, where residual habits are eroded; thus the wisdom and severance of the pratyekabuddha ground are the bodhisattva’s receptivity to the non-arising of dharmas. The bodhisattva ground corresponds to the ground of good wisdom, and the tenth ground should be understood as resembling the buddha ground. The buddha ground is as explained above.
The Shared-Teaching buddha and Tripiṭaka buddha are alike in some ways and different in others. Both dwell in the world for eighty years and enter the real before returning to reduction to ashes and extinction. The Tripiṭaka buddha suppresses delusion in the cause and severs it in the result; the Shared-Teaching buddha severs in both cause and result. The Tripiṭaka buddha enters contemplation three times daily to discern capacities, while the Shared-Teaching buddha sees the conventional as itself real and need not enter separately to discern them. This is determining stages by borrowed Distinct-Teaching names. Although names differ, meaning is the same, and these remain Shared-Teaching stages.
Five Questions and Answers
Question: In what scripture or treatise is the first through seventh grounds’ correlation with the fruits found?
Answer: Scriptures and treatises are not without correlations, but their heights differ, and human masters correlate them differently. Some correlate only the ground of seeing with the first ground, as done here. Some take three grounds from the beginning of the approach and combine them all with the first ground. The Humane Kings Sūtra combines four grounds with the first ground, making fixed judgment difficult. Yet the Shared Teaching’s ground of seeing is itself an uninterrupted path on which stream-entry is realized without leaving contemplation. How could the first ground sever the delusions of views, only for them still to be severed as late as the third or even fourth ground? If those later severances are distinct delusions not shared with the two vehicles, that meaning can stand. Some also say that severance of bonds on the sixth ground equals an arhat; others say the seventh. None can be held as determinate. Scriptural and treatise correlations of the first and last fruits are already unfixed, so the intervening stages may be understood according to meaning. The present account merely infers according to meaning and must not be held as the sole determinate allocation.
Question: What stages are meant when someone says that contemplation of permanence begins on the seventh or eighth ground and breaks fundamental ignorance?
Answer: This is neither purely Shared nor purely Distinct. The Shared Teaching does not teach contemplation of permanence from beginning to end, so how could it break fundamental ignorance midway? The Distinct Teaching knows permanence from the first aspiration, and the first ground can already break fundamental ignorance, so why would the breaking begin only on the eighth? This is the meaning of the Distinct connecting with the Shared: Distinct-Teaching meaning enters the Shared Teaching.
Question: The Great Treatise on the Perfection of Wisdom discusses the first flame in three places. In the Distinct and Perfect Teachings, production of the real is taken as the first flame. Why does the Shared Teaching take dry wisdom as the first flame?
Answer: The Distinct and Perfect Teachings each address one pure capacity and therefore take production of the real as the first flame. The Shared Teaching addresses many capacities, including Distinct- and Perfect-Teaching capacities entering the Shared Teaching, and therefore inclusively takes dry wisdom as the first flame. For the dull-facultied, the grounds of eight persons and seeing are the first flame. The sharp-facultied can sever bonds on the dry-wisdom ground, and so dry wisdom is their first flame.
Question: Since persons of sharp faculties can sever early, should they lack ten grounds?
Answer: The ten grounds are fully present. Because their faculties are sharp, they are simply not constrained to stop at each one.
Question: Do the Distinct and Perfect Teachings have no sharp-facultied persons?
Answer: Although they too have sharp and dull faculties, their capacities are pure, and so only one account is given. They should be understood in this way.
Great-Tree Stages: The Distinct Teaching
The great-tree stage is the Distinct-Teaching stage and has three parts: first, presenting differences among scriptures and treatises; second, explaining stages in general; and third, separately explaining the seven stages.
In the Distinct Teaching, name, meaning, principle, delusion, wisdom, and severance are all distinct. Stages are discussed here in terms of conditioned provisional names, buddha dharmas as numerous as the sands of the Ganges, the principle of the tathāgata-garbha, permanent nirvāṇa, and the immeasurable four truths.
Four Kinds of Immeasurable Four Truths
There are four kinds of immeasurable four truths. The first neither suppresses nor breaks delusions like dust and sand and neither suppresses nor breaks fundamental ignorance. The second incidentally suppresses and breaks delusions like dust and sand but does not suppress or break fundamental ignorance. The third directly suppresses and breaks delusions like dust and sand and also suppresses fundamental ignorance. The fourth directly suppresses and breaks delusions like dust and sand and also suppresses and breaks fundamental ignorance.
What is the immeasurable that neither suppresses nor breaks delusions like dust and sand and neither suppresses nor breaks fundamental ignorance? The Tripiṭaka path of suppression has contemplation of the truths in sixteen aspects and recognizes immeasurable kinds of delusion obstructing the real, but it suppresses the delusions of views and thought and has nothing to do with delusions like dust and sand. By analogy, outsiders distinguish many things with worldly wisdom, but this does not mean that they suppress views and thought.
What incidentally suppresses and breaks delusions like dust and sand? On the Shared Teaching’s seventh ground, emerging from emptiness into the conventional distinguishes medicines and illnesses, but this only assists in extinguishing afflictions within the realms and does not directly suppress or break delusions like dust and sand.
What is the immeasurable that directly suppresses and breaks delusions like dust and sand? The Distinct Teaching distinguishes the four truths within and beyond the realms in immeasurable varieties. This directly suppresses and breaks delusions like dust and sand, also suppresses fundamental ignorance, and even includes the meaning of breaking it. The present name is taken from the concrete practice, and “suppressing ignorance” is used provisionally.
What is the immeasurable that suppresses and breaks fundamental ignorance? The Perfect Teaching illuminates the three truths and simultaneously illuminates every concrete matter and principle in the Dharma realm, with nothing left unclear. It therefore breaks the fundamental ignorance of its own ground and suppresses that of higher grounds.
The Distinct Teaching’s immeasurable four truths are neither of the first two kinds nor the last but receive their proper name from buddha dharmas as numerous as the sands of the Ganges. In actual practice they nevertheless range across the various four truths, proceeding sequentially with both incidental and direct cultivation. At the initial aspiration, practitioners take immeasurable dharmas as objects and arouse vows. First they directly use the arising-and-ceasing four truths to suppress the generally shared delusions of views and thought while incidentally cultivating the other three kinds. Next they directly use the non-arising truths to break generally shared views and thought while incidentally cultivating the remaining two. Then they directly use the immeasurable truths to break delusions like dust and sand within and beyond the realms. Next they directly use the non-constructed truths to suppress fundamental ignorance. Finally they directly use the non-constructed truths to break it.
Why Do Scriptures and Treatises Differ in Names and Counts?
Because there are such immeasurable gradations, the names and numbers given in scriptures and treatises, the heights at which suppression and severance occur, and the Dharma gates with which stages correspond often differ.
The Avataṃsaka Sūtra teaches forty-one grounds—the thirty minds, ten grounds, and buddha ground. The Bodhisattva’s Necklace of the Primary Practice teaches fifty-two stages; the Humane Kings Sūtra, fifty-one; the New Golden Light Sūtra, only the ten grounds and the buddha fruit; the Prajñā Sūtra of King Śrīdeva, fourteen receptivities; the Large Prajñā, only ten grounds; and the Mahāparinirvāṇa Sūtra, five practices and ten qualities. Correlated according to meaning, the latter appears to unfold the thirty minds, ten grounds, and buddha ground, but the scripture does not state those names.
The Treatise on the Ten Grounds, Mahāyānasaṃgraha, Bodhisattvabhūmi Treatise, Treatise on the Ten Abodes, and Great Treatise on the Perfection of Wisdom likewise explain bodhisattva stages but differ in number and level of detail; the rest follows by analogy. Their levels of suppression and severance also differ, as do their correlations with Dharma gates, practices, and stages.
Why is this so? They explain bodhisattva practices and stages both within and beyond the realms and for bodhisattvas with birth bodies and Dharma bodies. Through skillful means, the Tathāgata uses the four siddhāntas to teach beings within the realms and benefit them according to capacity. How could there be only one fixed account? To dispute without broadly searching scriptures and treatises is like people without eyes arguing about the sun.
To understand the number of stages, one must now rely on the Bodhisattva’s Necklace of the Primary Practice and Humane Kings Sūtra. To understand levels of suppression and severance, one must rely on the Large Prajñā’s three contemplations. To correlate stages with Dharma gates, one must rely on the Mahāparinirvāṇa Sūtra. Meanings from many scriptures are taken together to clarify the beginner’s gates of contemplation and teaching.
Higher stages of noble persons cannot be measured by ordinary beings. How could they be discussed recklessly? The general meaning is explained to break practitioners’ conceit, resolve scriptural passages, and guide beings to aspire toward higher stages. One must not cling partially and contend over right and wrong.
The names and numbers of stages are now judged according to the Bodhisattva’s Necklace of the Primary Practice and Humane Kings Sūtra. The sudden teaching of the Avataṃsaka chiefly explains forty-one grounds of perfect severance without giving names for the ten faiths. Many Great Vehicle scriptures chiefly explain Dharma gates rather than distinguish stages. The prajñā teachings of the first four periods chiefly explain bodhisattva contemplative practices and likewise do not focus on stages. The complete names and meanings of the fifty-two stages in the Bodhisattva’s Necklace of the Primary Practice may therefore summarize the Distinct- and Perfect-Teaching stages of the Great Vehicle vaipulya scriptures. The fifty-one stages of the Humane Kings Prajñā may summarize the Distinct- and Perfect-Teaching stages of the prajñā scriptures in the first four periods. The Lotus only opens the provisional to reveal the real and reveals one perfectly real stage. The Mahāparinirvāṇa Sūtra also explains both Distinct and Perfect stages in general without individually extracting every name; the rest follows by analogy.
Levels of suppression and severance rely on the Large Prajñā’s three contemplations because these conveniently clarify sequence. Gates of contemplative practice rely on the five practices of the Mahāparinirvāṇa Sūtra because these are precisely suited to practitioners in the latter age entering the path.
Distinct-Teaching contemplative practice is of two kinds. The first is not shared with the two vehicles, as in the Avataṃsaka Sūtra, Treatise on the Ten Grounds, the nine kinds each of discipline, concentration, and wisdom in the Bodhisattvabhūmi Sūtra, and the Mahāyānasaṃgraha. The second is taught in common with the two vehicles, as in vaipulya scriptures, the Large Prajñā, Mūlamadhyamakakārikā, and Great Treatise on the Perfection of Wisdom. The five practices of the Mahāparinirvāṇa Sūtra proceed from ordinary beings to the ultimate and are therefore essential for practical use by practitioners in the latter age.
General Explanation of Bodhisattva Stages through Three Scriptures
Second, bodhisattva stages are explained in general through three scriptures.
First, the number of stages is explained according to the Bodhisattva’s Necklace of the Primary Practice. The scripture has seven: the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, equal awakening, and the ground of wondrous awakening.
The initial ten faiths are external ordinary stages, the dry-wisdom ground of the Distinct Teaching, and the stage of receptivity of suppression. The ten abodes are the disposition acquired through cultivation. From the ten abodes through all thirty minds are stages of understanding and practice, inner ordinary stages of the Distinct Teaching, the ground of nature, and the stage of compliant receptivity. Inferred according to Distinct-Teaching meaning, the ten abodes correspond to warmth. The ten practices are the disposition by nature and correspond to summit. The ten dedications are the disposition of the path and correspond to receptivity and the foremost worldly dharma.
Someone asks: Since the Distinct Teaching is being explained, why use names of the four wholesome roots?
The answer is that since the ten Distinct-Teaching grounds are already correlated with the four fruits, what fault is there in provisionally comparing the preparatory stages with the four wholesome roots? Moreover, the Shared Teaching communicates with both Shared and Distinct Teachings and has both real and resembling understanding. Comparing and deciding in this way makes the meaning clear.
The ten grounds are the noble disposition and all enter the four noble fruits of the Distinct Teaching, severing fundamental ignorance together with Distinct-Teaching delusions of views and thought. Equal awakening is the disposition of equal awakening. In relation to bodhisattvas it is called a buddha of equal awakening; in relation to the buddha ground it is called a vajra-mind bodhisattva or bodhisattva of the stainless ground. The ground of wondrous awakening is the disposition of wondrous awakening, the ultimate fruit of a buddha’s awakening and the fruit of the fruit of great nirvāṇa.
Second, stages are combined according to the Large Prajñā and three contemplations to explain levels of suppression and severance. The meaning of the Large Prajñā is that a bodhisattva who wishes to possess path-wisdom should study prajñā. This is the ten faiths cultivating the contemplation from the conventional into emptiness, suppressing discursive craving and views, and preparing to enter the ten abodes. Attainment of the ten abodes severs views and thought within the realms.
A bodhisattva who wishes to use path-wisdom to perfect wisdom of paths should study prajñā. This is the ten practices cultivating contemplation from emptiness into the conventional. One who wishes to use wisdom of paths to perfect all-wisdom should study prajñā. This is the ten dedications cultivating right contemplation of the middle way. One who wishes to use all-wisdom to perfect the knowledge of all modes should study prajñā. This is realizing contemplation of the middle way and entering the ten grounds. One who wishes to use the knowledge of all modes to sever residual afflictive habits should study prajñā. This is the ground of equal awakening. When the habits of the affliction of fundamental ignorance are exhausted, one is called a buddha; this is the ground of wondrous awakening.
Third, the noble practices of the Mahāparinirvāṇa Sūtra are combined with the stages. The initial noble practices of discipline and concentration are the ten faiths. Noble practice in wisdom concerning the arising-and-ceasing and non-arising four real truths is the ten abodes. Wisdom concerning the immeasurable four noble truths is the ten practices. Cultivation of the one real truth and non-constructed four noble truths is the ten dedications.
If true wisdom subsequently arises, sees the one real truth, and realizes the non-constructed four noble truths, noble practice is complete. One abides on the ground of fearlessness, obtains the twenty-five samādhis, breaks the twenty-five modes of existence, and is called the ground of joy. The ten qualities explained after completion of the five practices may represent qualities of the ten grounds abiding in great nirvāṇa. Beyond this, the buddha eye sees clearly and distinctly; this is the ground of wondrous awakening.
Third, the seven stages should be explained separately, but their details are to be sought in other copies. This concludes the great-tree stage.
The fourth fascicle, second part, of the Fahua Xuanyi ends here.
境已融，智已圓，行也由智而成，為何還須另說位？因為行不是懸空發生的。它有起步、有增進、有斷證，也有為己與為人的不同作用；若沒有位，便不知道行已走到哪裡，也不知道相同名目之下究竟有何差別。
這一番由灌頂記下智者的層層開解。本論先依〈藥草喻品〉的三草二木判位：同由一地所生，同受一雨所潤，各依承受差別而有小草、中草、上草、小樹、大樹之分。位的差別正是同一法雨落在不同承受能力上所顯的行證深淺。
三草二木，為何又加一個最實位
小草、中草、上草、小樹、大樹，一共五類；再取一地所生、一雨所潤及最實事，便成六位。第六位不是另一株草木，而是回看前五類共同所依、共同所受。
這一安排先保留差別，再指出差別不離同源。轉輪王、帝釋、梵天所得是人天果；二乘依斷惑證果立位；菩薩由發心、誓願、六度、神通、成就眾生而顯階次。若只說同，便看不見修因、斷伏與作用的深淺；若只說異，便忘了草木都由一地生、受一雨潤。
本番只說到大樹。最實位留在後面，不是前五位尚未成立，而是先讓每一類差別充分顯出，再說它們究竟所歸。如此，『位』不成一串僵硬名目，『妙』也不是把所有階次提早說成沒有差別。
小草看的是果報，為何仍須追問修因
人主、天主先從報果立位。論主見果有優劣，便反推因必有淺深：同是持五戒，散心持戒的品第不同，配成鐵、銅、銀、金四輪王；又兼慈心勸人修福，才有四方歸德、神寶自應的果報。果不是偶然獎賞，而是修因成熟後可見的形貌。
天位長列四組天處，每一處都以往昔一件具體善行為因。短時專心歸依、架橋濟渡、植果救饑、散花供塔、滅火救生、和合諍訟、掃塔供僧、施衣隨喜，善行各不相同，所感住處與樂報也各異。其後又有施蓋、塗香、施扇、施水、救病、贖命、護樹、造池、染衣、建屋、供食、濟溺、示路。長列看似繁密，其實始終只做一件事：讓『果有高下，因有深淺』不落成空話。
這些往因多半極小：十次拍手頃不雜餘心，一瓶淨水，一把扇子，一枚果實的衣價，一次為臨終病人解渴。小草之『小』不是說善行無價值，而是依所到位類作分判。微小行為若有淨信、慈悲與不求報恩之心，仍能成為生天因；但人天善果再高，這裡還是以報身福樂為界。
日行天一段又把外道所見與因緣所成分開。看見星辰不沒，便以為星辰能托持國土；論主卻說是風力所為。這與位妙的讀法相應：只見眼前果相，容易把所見當成自有力量；追到修因與助緣，才知道果從眾緣成立。
戒行配六欲天時，次第也不是只添天名。不殺、不盜、不婬、離口過，再加世間戒與信奉佛戒，所持越勝，天身、福命越勝；同樣持戒，思心更勝，福也更勝。位差由行心細處形成，不能只以外在條目判斷。
中草為何先列七賢，再列七聖
中草不從報果，而從修習與證果判位。論主先拒絕把《成實論》說成預先發明大乘，因為論主自己明說所論是三藏中的實義。這一辨析提醒讀者：引用一部論，先要讓它按自己的宗旨說話，不能因其中談空便替它另換身分。
有門所列七賢，是由似解走向真明的七個門檻。五停心先破妨道的五障，使行與解相稱；別相念處依不同根性修性、共、緣三種觀，破事、理、文字上的顛倒；總相念處再以境與觀的總別交互深入。這三位先整理能觀之心與所觀之境。
煗、頂、忍、世第一則顯相似理解漸近真實。鑽木時煙先起，春陽中煖先生，都是火尚未現而氣分已到；登山至頂，四方轉為分明；忍位於四諦能堪受樂欲；上忍最後一剎那，是凡夫所得最勝善根。四位不是四種知識，而是理解由氣分、增明、堪忍直到將發真實的成熟次第。
七聖自苦忍真明發起。隨信行與隨法行同經十五剎那進趣見真，差別在一人憑他生解，一人自以智力見理。信解與見得又是兩人入修道後的轉名；前者仍顯憑信而發真解，後者顯不藉聞法而自能見得。
身證之名最容易被誤解。它不是以肉身顯奇，而是信解、見得之人斷上下分結，修諸禪定，進入滅盡定，使想、受止息；與涅槃相似的寂滅安置身內，三界勞務暫息，所以說身證。定義就在當段的想受滅，不可另換成神異經驗。
時解脫與不時解脫，也不是解脫得早或得晚。時解脫根鈍，須待衣、食、床具、處所、說法者及他人隨順，眾緣具足才能增進；不時解脫根利，能在一切時隨所欲進修，不待眾具。兩者又都可分有無滅盡定，成慧解脫與俱解脫。『時』所問的是待緣，『俱』所問的是定慧是否兼具，兩條分判不可混成一條。
辟支佛再把初門轉到集諦。獨覺依無佛世自然悟道立名，因緣覺依有佛世聞十二因緣得道立名；獨覺又分小、大。大辟支迦羅以二百劫修功德身，久習禪定而樂獨處，智慧利，能知能入總相、別相。祂像身體強壯的人直達所在，中途不停，所以不另分制多果。譬喻所顯的是根利與直進，不是說修因可以省略。
上草經三大劫，為何仍用二乘位準望
上草是三藏菩薩。祂從初發菩提心起，以慈悲誓願觀四諦、行六度。第一大劫只離女人身，尚不自知能否成佛；第二大劫已自知成佛，口中未說；第三大劫內心了了，能無畏宣言。知與說的漸明，正顯長時行願如何成熟。
論主把這三段準望五停心、念處、煗、頂，又把種三十二相之業準望下忍，把坐道場準望中忍、上忍。『準望』表示借已知階位衡量，不表示菩薩行只等於二乘善根。若把準望讀成完全同一，慈悲誓願與長時六度便會從位義中消失。
百福成一相之因，也不能離下忍、人中佛出世時種植的條件而獨立。最後由上忍一剎那入真，以三十四心斷結而成佛；在此以前，都屬上草位。上草雖高於二乘所表中草，仍以伏斷次第成佛，這是本段的界限。
小樹既三乘共行，差別從哪裡生出
小樹以三乘共入第一義為主。三者同用體法觀慧，體達陰、入、界如幻如化；觀法沒有不同，智慧力量有強弱，習氣有盡與未盡，所以作用不同。『共』不是每一地三乘全無差別，而是共同所觀、共同所斷有一條通路。
十地由乾慧至佛。乾慧尚未得到相似理水，故以乾名；性地已得相似無漏性水；八人地八忍具足而智少一分；見地同見無生四諦而斷見惑；薄地斷欲界六品，使煩惱薄；離欲地斷五下分結；已辦地斷五上分結與三界事惑；辟支佛地能侵習氣；菩薩地從空入假，以神通淨土、成就眾生；佛地則真諦與習氣都究竟。
佛地如劫火燒木，不再留下炭灰；又如象渡河，直達彼岸河底。前一譬說惑習燒盡，後一譬說智慧到達究竟。論主隨即指出，菩薩、佛雖有異於二乘的名與作用，仍同觀無生、同歸灰斷，所以名通。若只取菩薩的化他作用，便會漏掉本段最後的共證界線。
名既不同，為何仍說義通
菩薩在共十地中另有伏忍、柔順忍、無生忍、遊戲神通、離欲清淨諸名。另名不是另換所證，而是同一地中所作有別。
乾慧地三乘都伏見惑，菩薩還發四弘誓願，知眾生如虛空而仍願度一切眾生，所以另名伏忍。性地三乘都生相似理解，菩薩又為眾生遍行六度、調伏諸根，所以另名柔順忍。三乘同發真無漏，菩薩見理斷結而不生取證之心，所以另名無生法忍。二乘有神通卻不能用來淨土、成就眾生，菩薩能用，故名遊戲；阿那含不能捨深定而來欲界利物，菩薩能來，故名離欲清淨。
差別因此落在『用』。二乘一向由假入空，用真斷結；菩薩先由假入空，再由空入假，最後兩觀雙照，自然流入佛智之海。若看共同所證，義通；若看慈悲誓願與化他作用，名別。兩面同時成立。
其後又借十信、三十心、十地之名準望通位。鐵輪位對乾慧、伏忍，三十心對性地、柔順忍，初地以下又依聲聞諸果逐層對配。每次借名後，本論都要收回『名異義同，仍屬通位』。名稱像路標，可以借來顯示遠近；若把路標當成道路本身，借名便會悄悄變成改義。
五次問答，如何防止位表僵化
初地到第七地如何對配諸果，經論與人師說法不一。論主沒有任意選一表壓倒其餘，而先追問每種配法是否符合見地斷惑的實義。前後兩果尚且對配不定，中間只能依義推求，不可定執。
有人又把第七、第八地開始觀常住、破無明放進通教。論主回答：通教始終不明觀常，別教初心便知常住；若到中間才轉觀破無明，既非純通，也非純別，正是『別接通』，也就是以別教之義接入通教。判斷的根據不是位名看似相近，而是整條修觀起點與所破之惑能否相合。
初焰問答則從智慧何時初斷惑著眼。純一根性以發真為初焰；通教容受多種根性，利者可在乾慧斷結，鈍者到八人、見地才初斷。於是同名初焰可因根性落在不同位置，卻都守住初斷這一義。
利根既可早斷，是否便沒有十地？回答是教門完整具備，只是不限制利根逐位停留。位次說明可行道路，不是關押行人的十間房；根利可以疾行，不能因此抹去道路。別教、圓教也有利鈍，但根性純一，所以各作一說。這五次問答共同防一種錯誤：把方便安立的對配，誤當成不容根機差別的實體階梯。
大樹何以名、義、理、惑、智、斷皆別
大樹以恒沙佛法、如來藏理、常住涅槃與無量四諦論位。它不只多出一些位名；所緣之理、所知之法、所伏所斷、能觀之智都與前面不同，所以六面皆別。
論主先列四種無量四諦。第一種雖見惑類無量，所伏仍只是見思；第二種出假分別藥病，只旁助滅除界內煩惱；第三種正面分別界內外無量法，正伏破塵沙，也伏無明；第四種三諦俱照，破自己一地無明，又伏上地無明。別教取第三種為主，卻依修行次第旁修其餘：先以生滅伏見思，再以無生破見思，再以無量破塵沙，再以無作伏無明，最後以無作破無明。
階差既多，經論的名數、斷伏高下與所對法門自然不同。有的重位數，有的重斷惑，有的重觀行；若把它們強壓成同一張表，反而失去各經赴機之用。論主以無目爭日為譬：不廣尋經論，只據一端爭諸聖高下，就像沒有眼睛卻爭論太陽。
因此，位數取兩經相參，斷伏取般若三觀，法門取涅槃五行。三條線不是互相競勝，而是共同成就初心的觀門與教門。諸聖上位非凡夫能測，說位不是鼓勵行人自稱高證；正為破增上慢，也為消解經文、引人欣向，所以結語再戒偏執與諍競。
總明七位時，十信在住前，十住、十行、十迴向成三十心，十地入聖，後有等覺、妙覺。論主又分別以般若五慧說斷伏，以涅槃聖行說法門。位數、斷伏、行門至此交會，卻仍各守自己的問題。
本番於『三、別解七位，餘本尋』收束。三經總明已從位數、斷伏與行門標出七位綱要，逐位詳釋則轉指餘本尋讀。
釋籤之眼
湛然先把本番照成四段：位妙來意、諸位權實、今經略述、依經廣解。境為體，行為宗，智為用；三義已足而再說位，是要顯行所階。廣解又明三草二木加一實為六位，使最實位留到下一番的界線清楚可見。
鏡中補出今經位義的權實兩面。四華、開示悟入、遊於四方、五百由旬顯實位；草菴、化城、三草二木顯權位；一地一雨則會差別受潤歸於同源。這是湛然的整經判讀，不是本論本段逐字列出的位表。
小草被判為略引經、辨因果、正釋三層，正釋再分人、天。天位所列是四王四十住處的略引，所以長串往因要讀成選錄，不宜反過來要求它與根經成為一段連文。
中草先定人判果，再依破古、略示二論、廣釋有門展開。七賢先列後釋，七聖則分列位、釋名、正釋。這面鏡使兩組七位看似並列而結構並不相同：七賢重似解漸熟，七聖重見道、修道與根性分流。
那含十一種處，湛然把六種阿羅漢向列為有行、無行、全超、半超、遍沒、無色，隨即自標為私下對配。這一自標很要緊：它准許後釋幫助讀者看懂本論撮述，卻不准把後釋配列冒充古論原句。那含總數則另按住處、種性、根與離欲逐層倍增，兩種說明不可混作一件事。
小樹被照成三乘同異、共十地、名別義通三條線。借忍名與借別位名都須回到義通；通佛與三藏佛的同異，也要同時看灰斷所歸與照機方法。地果對當不一，是通位所容根機多異；不可定執不是不要判位，而是不把一途固化為唯一。
三處初焰在鏡中分別落於乾慧地、初地、初住；利人不制位則以超果不廢其餘果位為反證。前者說不同根性何時初斷，後者說疾行不廢教門，正把本論兩組問答的用意照明。
大樹段先經後論，再問名數不同的理由。鏡中最有力的收束是三經相成：一經使位有始終，一經使斷惑高下與用觀分齊可知，一經使願行淺深遠近有相狀。三經不是三個互斥答案，而是位數、斷伏、行門三面互補。
最後，六種性加住前十信而成七位；因中由假入空、由空入假有總別，果上中道初修與初地雙照也有總別。這些都是鏡中對本論總明位的分疏。回照全番，位妙不是一張平面的等級表，而是因根、因行、因斷、因用各有階差，又由一地一雨顯其所歸。
卷尾『餘本尋』在鏡中也得到確切收束：釋籤以十住習種性、十行性種性、十迴向道種性、十地聖種性、等覺性、妙覺性六種性，兼住前信位而解七位，標出尋讀的門徑。
Once the object has been integrated, wisdom made complete, and practice formed under wisdom’s guidance, why must stages still be explained separately? Because practice does not occur suspended in empty space. It has a beginning, advancement, severance and realization, and different functions for oneself and others. Without stages, one cannot know how far practice has gone or what differences remain beneath identical names.
In this section, Guanding records Zhiyi’s unfolding explanation. The treatise first determines stages through the three grasses and two trees in “The Parable of the Medicinal Herbs” chapter: all grow from one ground and are moistened by one rain, yet differences in what they can receive yield the small grass, middle grass, superior grass, small tree, and great tree. Differences among stages are precisely the shallowness and depth of practice and realization disclosed when the same Dharma rain falls upon unequal capacities.
Why Do the Three Grasses and Two Trees Require an Additional Most-Real Stage?
The small grass, middle grass, superior grass, small tree, and great tree make five classes. Adding their birth from one ground, their moistening by one rain, and the most-real matter makes six stages. The sixth is not another plant. It looks back to what the preceding five share as their ground and nourishment.
This arrangement first preserves difference and then shows that difference never leaves a common source. Wheel-turning kings, Śakra, and Brahmā receive human or heavenly results. The two vehicles establish stages through severing delusion and realizing fruits. Bodhisattva stages appear through arousing the aspiration, vows, the six perfections, supernormal powers, and fulfilling sentient beings. If only sameness were spoken, the depth of cultivated causes, suppression and severance, and function would disappear. If only difference were spoken, one would forget that all grasses and trees grow from one ground and are moistened by one rain.
This section reaches only the great tree. Leaving the most-real stage for the following section does not mean that the first five have not yet been established. Each class is first allowed to show its differences fully; only afterward is their ultimate destination disclosed. “Stage” therefore does not become a rigid string of names, and “wondrous” does not prematurely declare that every stage is without distinction.
If the Small-Grass Stage Is Judged by Recompense, Why Must Its Cultivated Causes Still Be Examined?
The rulers of humans and gods are first assigned stages through their recompense. Seeing superior and inferior results, the treatise infers that the causes must likewise be deep or shallow. Even among those who keep the five precepts, differing grades of keeping them with a scattered mind correspond to the iron, copper, silver, and gold wheel-turning kings. Only when kindness that encourages others to cultivate merit is added do the four quarters submit to their virtue and numinous treasures respond of themselves. A result is not an arbitrary reward but the visible form of ripened cultivation.
The long heavenly section lists four groups of celestial abodes, each grounded in a concrete wholesome deed performed in the past. Brief undistracted refuge, building bridges and ferries, planting fruit to relieve famine, scattering flowers over a stūpa, extinguishing a fire to rescue beings, reconciling disputes, sweeping stūpas and supporting the saṅgha, and rejoicing in a gift of robes differ as actions and produce different abodes and pleasures. Further deeds include offering canopies, applying incense, giving fans and water, tending the sick, ransoming lives, protecting trees, making ponds, dyeing robes, building shelters, offering food, rescuing the drowning, and showing a safe road. The list appears intricate, but it does one thing throughout: it prevents “results have higher and lower grades, causes have deeper and shallower grades” from remaining an empty slogan.
Most of these past causes are extremely small: remaining undistracted for the span of ten hand-claps, one water vessel, one fan, the value of a single fruit toward a robe, or one drink offered to a dying patient. “Small” in small grass does not say that these actions lack value; it classifies the kind of stage they reach. A slight act joined to pure faith, compassion, and no wish for repayment may still become a cause for heavenly birth. Yet however exalted human and heavenly goodness may be, this passage remains bounded by the pleasure of a recompense body.
The section on the sun-traversing gods also distinguishes what outsiders see from what conditions produce. Seeing that a star does not set, they suppose that the star itself supports the lands. The treatise says instead that the force of wind sustains it. The same distinction governs how stages should be read. If one sees only the present result, it is easy to treat appearances as self-powered. Tracing cultivated causes and supporting conditions shows that a result arises through many conditions.
When precepts are correlated with the six heavens of desire, the sequence does more than append names of heavens. Refraining from killing, stealing, sexual misconduct, and verbal transgressions is followed by worldly discipline and faith in the Buddha’s precepts. As what is kept becomes more excellent, heavenly body, merit, and lifespan become more excellent; even with the same discipline, more excellent intention produces more excellent merit. Differences of stage form in the fine texture of mind in practice and cannot be judged from external items alone.
Why Does the Middle Grass List the Seven Worthy Stages before the Seven Noble Stages?
The middle grass is classified not by recompense but by cultivation and realized fruits. Zhiyi first refuses to portray the Satyasiddhiśāstra as anticipating the Great Vehicle, because its own author expressly says that it discusses the real meaning within the Tripiṭaka. This distinction reminds readers that when a treatise is cited, it must first be allowed to speak according to its own purport. One may not give it a different identity merely because it discusses emptiness.
The seven worthy stages of the existence gate are seven thresholds from resembling understanding to true illumination. The five calming contemplations first break the five obstructions to the path so that practice and understanding correspond. The separate applications of mindfulness cultivate intrinsic, conjoined, and object-conditioned contemplations according to different faculties, breaking inversions concerning concrete matters, principle, and words. The comprehensive application then deepens the work through different combinations of comprehensive and separate object and contemplation. These first three stages order both the contemplating mind and its contemplated objects.
Warmth, summit, receptivity, and the foremost worldly dharma show resembling understanding approaching the real. Smoke first rises when wood is drilled, and warmth first comes with the spring sun: fire has not appeared, but its atmosphere has arrived. At the summit, all four directions become clear. Receptivity can accept and delight in the four truths. The last instant of the highest receptivity is the most excellent wholesome root available to an ordinary being. These four are not four kinds of information but a maturing sequence from first atmosphere, through increasing clarity and acceptance, to the verge of true realization.
The seven noble stages begin when true illumination through receptivity to suffering arises. Practice in accordance with faith and practice in accordance with Dharma both advance through fifteen instants to see the real; one depends on another to produce understanding, while the other sees principle through personal wisdom. Faith-based understanding and attainment through seeing are the corresponding new names after these two enter the path of cultivation. The former still shows true understanding arising through faith; the latter shows seeing and attaining without depending on hearing the teaching.
“Bodily witness” is especially liable to misunderstanding. It does not display marvels through the physical body. Persons of faith-based understanding or attainment through seeing sever the lower and higher fetters, cultivate the absorptions, and enter the attainment of cessation, where perception and feeling cease. Quiescence resembling nirvāṇa is placed within the body, and the labors of the three realms temporarily cease; this is why it is called bodily witness. Its definition lies in the cessation of perception and feeling in the passage itself and must not be exchanged for a miraculous experience.
Timely liberation and untimely liberation likewise do not mean liberation attained early or late. The dull-facultied person of timely liberation must wait for robes, food, bedding, place, a teacher, and the support of others before conditions are complete and progress becomes possible. The sharp-facultied person of untimely liberation can cultivate as desired at any time without waiting for those requisites. Each may also be divided according to whether the attainment of cessation is present, yielding liberation through wisdom or liberation in both respects. “Timely” asks whether supporting conditions must be awaited; “both” asks whether concentration and wisdom are jointly possessed. The two criteria must not be collapsed.
The pratyekabuddha then takes the truth of arising as the initial gate. A solitary awakened one naturally awakens in an age without a buddha; one awakened through conditions hears the twelve links and realizes the path in an age with a buddha. Solitary awakened ones are further divided into lesser and greater. The greater kind cultivates a body of merit for two hundred kalpas, long practices concentration and delights in solitude, and possesses sharp wisdom capable of knowing and entering both comprehensive and separate marks. Such a one is like a strong-bodied traveler who goes directly to the destination without resting midway, so separate fruits are not established. The simile shows sharp faculties and direct advance, not that cultivated causes may be omitted.
Why Are the Stages of the Two Vehicles Used as a Comparative Measure for the Superior Grass across Three Great Kalpas?
The superior grass is the Tripiṭaka bodhisattva. From the initial arousal of bodhicitta, this bodhisattva contemplates the four truths and practices the six perfections through compassionate vows. During the first great kalpa the bodhisattva avoids a female body but does not yet know whether buddhahood will be attained. During the second, buddhahood is known inwardly but not declared aloud. During the third, it is clearly known inwardly and fearlessly declared. The gradual clarification of knowing and speaking shows the maturation of long practice and vows.
Zhiyi compares these three periods with the five calming contemplations, the applications of mindfulness, warmth, and summit. Cultivation of the thirty-two marks is compared with lower receptivity, while sitting at the place of awakening is compared with middle and higher receptivity. “Comparative measure” means using familiar stages to gauge these positions; it does not mean that bodhisattva practice is nothing more than wholesome roots of the two vehicles. If the comparison were read as complete identity, compassionate vows and long cultivation of the six perfections would disappear from the meaning of the stages.
Nor can the hundred merits that form the cause of one mark be detached from lower receptivity and the condition of planting them when a buddha appears in the human world. Finally, from one instant of higher receptivity the bodhisattva enters the real and becomes a buddha after severing the bonds in thirty-four thought-moments. Everything before this belongs to the superior-grass stage. Although superior grass stands above the middle grass represented by the two vehicles, it still reaches buddhahood through sequential suppression and severance; that is this passage’s boundary.
If the Three Vehicles Share the Small-Tree Path, Where Do Their Differences Arise?
The small tree centers on the three vehicles’ shared entrance into the truth of the highest meaning. All three use contemplation that embodies dharmas and comprehend the aggregates, sense fields, and elements as illusory and conjured. The contemplation does not differ, but strength of wisdom and whether residual habits have been exhausted do differ, and so their functions differ. “Shared” does not mean that the three vehicles lack every distinction on every ground; it means that contemplated object and shared severance form a common route.
The ten grounds run from dry wisdom to buddhahood. Dry wisdom has not yet attained the resembling water of principle and is therefore called dry. The ground of nature has attained resembling uncontaminated water of nature. On the ground of eight persons, the eight receptivities are complete and only one portion of wisdom is lacking. On the ground of seeing, the three vehicles jointly see the four truths of non-arising and sever the eighty-eight proclivities of views. On the attenuated ground, they sever six grades in the desire realm and make afflictions thin. On the ground free from desire, they sever the five lower fetters. On the accomplished ground, they sever the five higher fetters and concrete delusions throughout the three realms. The pratyekabuddha ground erodes residual habits. The bodhisattva ground enters the conventional from emptiness, purifies buddha lands through supernormal power, and fulfills sentient beings. On the buddha ground, both the truth and residual habits are brought to completion.
The buddha ground is like a kalpa fire burning wood without leaving charcoal or ash, and like an elephant crossing a river and reaching the far bank and bottom. The first simile shows delusion and habit wholly burned away; the second shows wisdom reaching the ultimate. Zhiyi then notes that although bodhisattvas and buddhas have names and functions different from the two vehicles, all contemplate non-arising and return to reduction to ashes and extinction; hence the teaching is “shared.” If one retained only the bodhisattva’s work for others, the common boundary of realization that closes the passage would be lost.
If the Names Differ, Why Does the Meaning Remain Shared?
Within the shared ten grounds, bodhisattvas separately receive such names as the receptivity of suppression, compliant receptivity, receptivity to non-arising, sportive supernormal powers, and purity free from desire. A separate name does not change the realization; it marks a different activity on the same ground.
On the dry-wisdom ground, all three vehicles suppress the delusions of views, but bodhisattvas also arouse the four universal vows, knowing sentient beings to be like empty space and still vowing to liberate them all; hence the separate name “receptivity of suppression.” On the ground of nature, all three produce resembling understanding, but bodhisattvas also discipline their faculties and universally practice the six perfections for sentient beings; hence “compliant receptivity.” All three produce true uncontaminated wisdom, but bodhisattvas see principle and sever the bonds without generating a mind that appropriates realization; hence “receptivity to the non-arising of dharmas.” The two vehicles possess supernormal powers but cannot use them to purify lands and fulfill beings, whereas bodhisattvas can; hence “sportive.” Non-returners cannot relinquish deep concentration and be reborn in the desire realm to benefit beings, whereas bodhisattvas can; hence “purity free from desire.”
The difference thus lies in function. The two vehicles consistently embody the conventional and enter emptiness, using the real to sever bonds. Bodhisattvas first move from the conventional into emptiness, next from emptiness into the conventional, and finally illuminate through both contemplations together, naturally flowing into the ocean of buddha wisdom. Viewed from their common realization, the meaning is shared; viewed from compassionate vows and work for others, the names differ. Both sides hold at once.
The treatise then borrows the names of the ten faiths, thirty minds, and ten grounds as comparative measures for Shared-Teaching stages. The iron-wheel stage corresponds to dry wisdom and the receptivity of suppression; the thirty minds correspond to the ground of nature and compliant receptivity; from the first ground onward, successive stages correspond to the fruits of śrāvakas. After every borrowing, the treatise returns to its conclusion: “names differ, meaning is the same, and these remain Shared-Teaching stages.” Names are road signs borrowed to show distance. If a sign is mistaken for the road itself, borrowed naming quietly becomes a change of meaning.
How Do Five Questions and Answers Keep the Chart of Stages from Becoming Rigid?
Scriptures, treatises, and masters differ in correlating the first through seventh grounds with the fruits. Zhiyi does not arbitrarily choose one chart to overrule the rest; he first asks whether each allocation accords with the actual severance of delusion on the ground of seeing. If even the first and last fruits receive no fixed correlation, the intervening stages can only be inferred according to meaning and must not be held as determinate.
Some place contemplation of permanence and the breaking of fundamental ignorance beginning on the seventh or eighth ground within the Shared Teaching. Zhiyi replies that the Shared Teaching never teaches contemplation of permanence from beginning to end, while the Distinct Teaching knows permanence from its first aspiration and can break fundamental ignorance on the first ground. A turn midway to contemplating permanence and breaking ignorance is neither purely Shared nor purely Distinct; it is precisely “the Distinct connecting with the Shared,” the entry of Distinct-Teaching meaning into the Shared Teaching. The judgment rests not on similar-looking stage names but on whether the entire point of departure in contemplation and the delusion broken cohere.
The question about the first flame asks when wisdom first begins to sever delusion. For a single pure capacity, production of the real is the first flame. The Shared Teaching accommodates several capacities: the sharp may sever bonds on the dry-wisdom ground, while the dull first sever them on the grounds of eight persons and seeing. The same term “first flame” can therefore fall in different places according to capacity while preserving its meaning as the first severance.
If sharp-facultied persons can sever early, do they lack the ten grounds? The answer is that the doctrinal path remains complete, although sharp faculties are not forced to stop at each ground. Stages describe a traversable road, not ten rooms in which a practitioner is confined. The sharp may travel quickly without erasing the road. The Distinct and Perfect Teachings also include sharp and dull faculties, but their capacities are pure, and so each receives one account. Together the five questions and answers prevent skillful correlations from being reified as a staircase that cannot accommodate differences of capacity.
Why Are Name, Meaning, Principle, Delusion, Wisdom, and Severance All Distinct at the Great-Tree Stage?
The great tree discusses stages through buddha dharmas as numerous as the sands of the Ganges, the principle of the tathāgata-garbha, permanent nirvāṇa, and the immeasurable four truths. It does not simply add further stage names. Contemplated principle, dharmas known, delusions suppressed and severed, and contemplating wisdom all differ from the preceding teachings; hence all six aspects are distinct.
Zhiyi first lists four kinds of immeasurable four truths. The first recognizes innumerable kinds of delusions of views but still suppresses only views and thought. The second emerges from emptiness to distinguish medicines and illnesses but only incidentally assists in removing afflictions within the realms. The third directly differentiates immeasurable dharmas within and beyond the realms, properly suppressing and breaking delusions like dust and sand while also suppressing fundamental ignorance. The fourth simultaneously illuminates the three truths, breaking the ignorance of its own ground and suppressing that of higher grounds. The Distinct Teaching principally takes the third, while incidentally cultivating the others in sequence: the arising-and-ceasing truths first suppress views and thought, the non-arising truths break them, the immeasurable truths break delusions like dust and sand, and the non-constructed truths first suppress and then break fundamental ignorance.
With so many gradations, scriptures and treatises naturally differ in names and counts, levels of suppression and severance, and corresponding Dharma gates. Some emphasize the count of stages, others the severance of delusion, and others contemplative practice. Forcing them into one chart would erase the distinct way each scripture responds to capacities. Zhiyi uses the simile of the sightless disputing about the sun: to dispute the heights of noble stages from a single side without broadly consulting scriptures and treatises is like arguing about the sun without eyes.
The count of stages is therefore established by comparing two scriptures, severance and suppression by the three contemplations of prajñā, and Dharma gates by the five practices of the Nirvāṇa Sūtra. The three lines do not compete; together they bring clarity to the beginner’s gates of contemplation and teaching. Higher noble stages cannot be measured by ordinary beings. Discussing stages is not an invitation to claim exalted realization but a means to break conceit, resolve scriptural wording, and draw beings toward aspiration. The conclusion therefore again warns against partial attachment and contentious dispute.
In the general explanation of seven stages, the ten faiths precede the abodes; the ten abodes, ten practices, and ten dedications form the thirty minds; the ten grounds enter nobility; and equal awakening and wondrous awakening follow. Zhiyi separately uses the five wisdoms of prajñā to explain suppression and severance and the noble practices of the Nirvāṇa Sūtra to explain Dharma gates. Count, severance, and practice converge here while each continues to answer its own question.
This section closes with the instruction that the separate explanation of the seven stages should be sought in other copies. The general explanation through three scriptures has already set out the outline of seven stages through counts, suppression and severance, and practice; detailed explanations of each are redirected elsewhere.
Through the Eye of the Shiqian
Zhanran first reflects this section in four parts: the reason for introducing the subtlety of stages, the provisional and real among stages, the present scripture’s brief account, and the broad explanation according to the scripture. Object is substance, practice is purport, and wisdom is function. Although these three meanings are complete, stages are explained to show what practice ascends. The broad explanation identifies the three grasses and two trees together with the one real as six stages, clearly preserving the boundary that leaves the most-real stage for the following section.
The mirror supplies both provisional and real dimensions of stages in the present scripture. The four flowers; open, reveal, awaken to, and enter; traveling through the four directions; and five hundred yojanas show real stages. The grass hut, conjured city, and three grasses and two trees show provisional stages. One ground and one rain then return their different receptions to a common source. This is Zhanran’s reading of the scripture as a whole, not a stage chart stated word for word in this passage of the treatise.
The small-grass passage is divided into briefly citing the scripture, distinguishing cause and result, and direct explanation, with direct explanation further divided into human and heavenly stages. The heavenly list briefly cites the forty abodes of the four heavenly kings. Its long sequence of past causes should therefore be read as selections, not retroactively required to form one continuous passage in the root scripture.
The middle-grass passage first identifies the persons and judges their results, then unfolds through refuting an old interpretation, briefly indicating two treatises, and broadly explaining the existence gate. The seven worthy stages are first listed and then explained. The seven noble stages are structured as listing, explaining the name, and direct explanation. The mirror thus shows that the two groups of seven are not structurally identical despite appearing parallel: the first emphasizes resembling understanding maturing, the second the path of seeing, path of cultivation, and branching according to faculties.
In the discussion of eleven kinds of non-returner, Zhanran assigns the six categories of arhat-candidate as practice, non-practice, complete transcendence, half transcendence, pervasive extinction, and the formless, and immediately labels this a private correlation. That label matters: it permits later commentary to illuminate the treatise’s compressed account without allowing the later list to impersonate the words of the ancient treatise. The total number of non-returners is separately multiplied through abodes, dispositions, faculties, and degrees of freedom from desire. The two explanations must not be conflated.
The small tree is reflected through three lines: sameness and difference among the three vehicles, the shared ten grounds, and names distinct while meaning remains shared. Borrowing the names of receptivities or of Distinct-Teaching stages must always return to shared meaning. The similarities and differences between the Shared-Teaching buddha and the Tripiṭaka buddha must likewise be read through both their shared destination in reduction to ashes and extinction and their different modes of discerning capacities. Varying correlations between grounds and fruits follow from the Shared Teaching’s inclusion of diverse capacities. “Do not hold as determinate” does not cancel stages; it refuses to solidify one path as the only one.
The mirror locates the three occurrences of the first flame respectively at the dry-wisdom ground, the first ground, and the first abode. It explains freedom from fixed stages for the sharp by showing that transcending a fruit does not abolish the other fruit stages. The first point asks when different capacities first sever; the second shows that swift travel does not abolish the doctrinal path. Together they clarify the two groups of questions and answers in the treatise.
The great-tree passage first treats scriptures and then treatises before asking why their names and counts differ. The mirror’s strongest conclusion is that three scriptures complete one another: one gives stages a beginning and end, another makes known levels of severance and the limits of contemplative use, and a third gives form to the shallowness, depth, nearness, and distance of vows and practice. They are not three competing answers but three complementary dimensions—stage count, suppression and severance, and gates of practice.
Finally, the six dispositions together with the ten faiths before the abodes make seven stages. Movement from the conventional into emptiness and from emptiness into the conventional has general and separate aspects on the causal level; initial cultivation of the middle way and simultaneous illumination on the first ground have general and separate aspects on the resultant level. These are the mirror’s distinctions within the treatise’s general explanation of stages. Reflected across the whole section, the subtlety of stages is not a flat hierarchy but gradations according to faculties, practice, severance, and function, all revealing their destination through one ground and one rain.
The fascicle’s instruction to “seek it in other copies” also receives a precise closure in the mirror. The Shiqian explains the seven stages through the six dispositions—the ten abodes as the disposition acquired through cultivation, the ten practices as the disposition by nature, the ten dedications as the disposition of the path, the ten grounds as the noble disposition, followed by the dispositions of equal awakening and wondrous awakening—together with the ten faiths before the abodes. It thereby marks the path for further reading.
考據Apparatus
位妙接境、智、行三妙而來，回答行者依何階次而進。智者先以〈藥草喻品〉三草二木與一地一雨建立六位總綱，本單元依次廣解小草、中草、上草、小樹、大樹；最實一位留待下番。藏、通、別三層的位名、斷伏與行用各有準望，不能只憑同名便合為一義。
一、科判定位
本單元起於「第四明位妙者，諦理既融，智圓無隔，導行成妙。」〔T33 0726b11〕，義文止於「三、別解七位，餘本尋。大樹位竟也。」〔T33 0732b12〕；其後「妙法蓮華經玄義卷第四下」〔T33 0732b14〕是卷尾題，下一番自「明最實位者，即圓教位也。」〔T33 0732b21〕起，不入本單元。
《法華玄義釋籤》（T1717）把位妙總分來意、諸位權實、今經略述、依經廣解四段；廣解則以三草二木及一實為六位。對位正釋自「第四位妙為四」〔T33 0883b23〕起，止於「妙覺性，應往四教本中尋。」〔T33 0887a12〕；下一行才轉最實位。
全篇科脈如下：
一、位妙來意：境、智、行三義已顯，位是行所歷之階〔0726b11–b13〕。
二、經論權實：諸論、方等、般若各說位次，或不涉大，或只敘一途，尚未兼括麁妙〔0726b13–b17〕。
三、本經六位：〈藥草喻品〉三草二木，加一地一雨與最實事，合成六位；本單元只釋前五〔0726b17–b28〕。
四、小草位：人天乘。人位以五戒四品配四輪王；天位以十善、禪定及《正法念處經》所載諸天住處、往因、果報廣明〔0726b28–0727c06〕。
五、中草位：二乘。先破《成實論》探明大乘的舊說，次列空門二十七賢聖、有門七賢七聖，後廣解聲聞七賢七聖與辟支佛〔0727c06–0729b22〕。
六、上草位：三藏菩薩。以三阿僧祇、種相之業、道場成佛為進程，又用二乘四善根準望其位〔0729b22–c15〕。
七、小樹位：通教三乘共十地，後辨菩薩另立忍名及借別教名而義仍屬通，末以五問答料簡地果對當、別接通、初焰與利根不制位〔0729c15–0731b06〕。
八、大樹位：別教。先明四種無量四諦，次辨經論名數、斷伏、法門不同，再以三經總明七位；別解七位則指餘本尋〔0731b06–0732b13〕。
著作層次方面，本段預設為智者講說、灌頂記錄；逐段未見『私謂』『私釋』一類自標，也未見《法華玄義釋籤》把其中某段判為章安附語。卷尾題屬傳本題尾，不作義文。
二、成立與傳本
本論緣起所誌為智者於江陵說玄義、灌頂受聞筆錄，並記《玄》《文》各十卷〔T33 0681a16–a23〕；本單元據此分清智者講說、灌頂記錄、卷尾題記及湛然後釋四層。
位妙本番恰收卷第四下末，以『餘本尋』收束別解七位；現存本的本番正文至此而止。對讀可分為三種文字：本論撮引的經句、本論依義所作的位配、今存經論的原文；三者即使所指相同，字面亦未必相同。
三、所引經論覆核
本論短題與所屬今本題名先總列如下；同一短題若只是類名，不強設唯一藏號：
| 本論短題或類名 | 所屬今本題名 | 藏號與限定 |
|---|---|---|
| 《法華》、〈藥草喻品〉 | 《妙法蓮華經》 | T0262 |
| 《正法念》 | 《正法念處經》 | T0721 |
| 《成論》 | 《成實論》 | T1646 |
| 《大經》、《涅槃》 | 《大般涅槃經》 | T0374 |
| 《大論》、《釋論》、《大智度論》 | 《大智度論》 | T1509 |
| 《毘曇》、《阿毘曇》 | 論類名；那含總數由《雜阿毘曇心論》承接 | T1552 只限那含總數場景 |
| 《金剛般若》 | 《金剛般若波羅蜜經》 | T0235 |
| 《大品》 | 《摩訶般若波羅蜜經》 | T0223 |
| 《纓珞》、《瓔珞》 | 《菩薩瓔珞本業經》 | T1485 |
| 《仁王》、《仁王般若》 | 《佛說仁王般若波羅蜜經》 | T0245 |
| 《勝天王般若》 | 《勝天王般若波羅蜜經》 | T0231 |
| 《華嚴》 | 《大方廣佛華嚴經》 | T0278 |
| 《新金光明經》 | 《合部金光明經》 | T0664；短題不作今本題名 |
| 《十地論》 | 《十地經論》 | T1522 |
| 《攝》、《攝大乘論》 | 《攝大乘論釋論》 | T1596；本段依卷七世親釋本線 |
| 《地》、《地持論》、《地持》 | 《菩薩地持經》 | T1581 |
| 《十住毘婆沙論》 | 《十住毘婆沙論》 | T1521 |
| 《中論》 | 《中論》 | T1564；本處只作共二乘說之類例 |
| 《方等》 | 經類名 | 不設唯一藏號 |
| 《經》、《論》 | 泛稱 | 不作書名 |
〈藥草喻品〉與六位總綱
| 本論所取 | 所屬今本 | 字面關係 |
|---|---|---|
| 「今〈藥草喻品〉但明六位。」〔T33 0726b18〕，後撮錄小藥草至大樹 | 《妙法蓮華經》（T0262）作「一切眾生，聞我法者，隨力所受，住於諸地。」〔T09 0020a21〕，次列人天、二乘、三類菩薩 | 位類次第相同；本論省去若干中間語，不能倒用今本補寫本論引句 |
| 「一地所生，一雨所潤」〔T33 0726b25〕 | 今本作「雖一地所生，一雨所潤，而諸草木，各有差別。」〔T09 0019b05〕 | 本論取其中八字建立受潤同源 |
| 「今當為汝說最實事」〔T33 0726b26〕 | 今本作「今為汝等，說最實事：」〔T09 0020b22〕 | 『今當為汝』與『今為汝等』並錄，不互改 |
本論由此判前三草、小樹、大樹與最實事為六位。這是智者對經文喻義的屬對，不是假稱根經在一處列出同一張位表。
《正法念處經》的天位長段
本論自「六萬山遶須彌，須彌四埵有持鬘天。」〔T33 0726c10〕起，按山、住處、往因、果報撮錄《正法念處經》（T0721）多卷材料，並非連續逐字轉抄。四組十處須全列如下：
| 本論天處 | 本論所列十名 | 今本可見字面與限定 |
|---|---|---|
| 持鬘天 | 白摩尼、峻崖、果命、白功德、一切喜、行道、愛欲、愛境界、意動、遊戲林 | 今本先總列『鬘持天』十處，再分敘往因；「其鬘持天有十住處」〔T17 0125b01〕與本論『持鬘』次序不同 |
| 迦留波陀天 | 行蓮華、勝蜂歡喜、妙聲、香樂、風行、散華歡喜、普觀、常歡喜、香藥、均頭 | 今本作「迦留波陀天〔此言象迹天〕」〔T17 0129c14〕，十名中有「一名行蓮華；二名勝蜂；三名妙聲；四名香樂；五名風行；六名鬘喜」〔T17 0129c16〕，第九作「九名愛香」〔T17 0129c18〕；本論與今本的勝蜂歡喜、散華歡喜、香藥諸形並存 |
| 常恣意天 | 歡喜峯、優鉢羅色、分陀利、彩地、質多羅、山頂、摩偷、欲境、清涼、常遊戲 | 今本十名有「一名歡喜岸」〔T17 0133b29〕，並作優鉢色、眾彩、清涼池；峯與岸、優鉢羅色與優鉢色、彩地與眾彩、清涼與清涼池並錄 |
| 箜篌天 | 楗陀羅、應聲、喜樂、掬水、白身、共遊戲、樂遊戲、共遊、化生、正行 | 今本第四處作「箜篌天第四地處名曰探水。」〔T17 0138a02〕；掬水與探水並錄 |
白摩尼住處的短時歸依，本論作「能十拍手頃，受三歸依。不雜餘心者，生此天受樂。」〔T33 0726c12〕，今本作「十指手頃，不生餘心。」〔T17 0125b17〕；十拍手與十指手不可互代。其餘往因，依本論依次包括造橋濟人、植果救饑、以華供塔、滅火救生、和合諍訟、赴說法會、掃塔供僧、施衣隨喜，乃至施蓋、塗塔、施扇、施水、贖命、救病、造房、救溺、示正道；本論與今本字面各異，分別列錄。
日行天段又把持七戒、風輪持日與北方星、外道所計相連。六欲天因則逐層加戒：不殺生四天王處，不殺不盜生三十三天，再加不婬生焰摩，再加口四過生兜率，再加世間戒及奉佛七戒生化樂、他化自在。此表是本論的增上次第；《正法念處經》相應場景先說「生滅身，得愛果報，以七種戒，生於天中。」〔T17 0125a10〕，不是本論整段的同文。
中草：賢聖與辟支佛
| 本論引說 | 所屬今本 | 覆核 |
|---|---|---|
| 論主自云「今正自明三藏中實義。」〔T33 0727c08〕 | 《成實論》（T1646）作「故我欲正論，三藏中實義。」〔T32 0239b02〕 | 核心語同，句首與動詞不同 |
| 《大經》云「我昔與汝等不見四真諦」〔T33 0727c17〕 | 《大般涅槃經》（T0374）偈作「我昔與汝等，不見四真諦，」〔T12 0451c01〕 | 本論取偈而省句中標點 |
| 《成論》明『猶是見道數人』〔0728b12〕 | 《成實論》相鄰場景有十五心與須陀洹行分類 | 未鎖得整句同文，所指待考 |
| 《釋論》云「那含有十一種：五種正是阿那含，六種阿羅漢向攝。」〔T33 0729a06〕 | 《大智度論》（T1509）有學十八、無學九及五種阿那含向攝場景 | 今本未見十一等於五加六的整句；《法華玄義釋籤》的六類配法另自標私對，不冒充根論原文 |
| 《毘曇》分別那含「有一萬二千九百六十種」〔T33 0729a10〕 | 《雜阿毘曇心論》（T1552）作「此一切攝受萬二千九百六十。」〔T28 0912b06〕 | 本論有『一萬』，今本無『一』；字面並錄 |
| 《大論》稱獨覺、因緣覺 | 《大智度論》作「辟支佛有二種：一名獨覺，二名因緣覺。」〔T25 0191b05〕 | 二名相合 |
| 本論大辟支迦羅「二百劫中作功德身」〔T33 0729b15〕 | 《大智度論》作「大辟支佛，亦於一百劫中作功德」〔T25 0191b12〕 | 二百與一百為客觀字差，只並錄不判 |
本論空門二十七賢聖未明題《中阿含經》；是《法華玄義釋籤》後來引《中阿含》福田場景。今本《中阿含經》（T0026）作「學人有十八，無學人有九。」〔T01 0616a11〕，只能放在釋籤辨源層，不能上提為本論顯題引文。
小樹：共十地、借名與料簡
| 本論說法 | 所屬今本 | 覆核 |
|---|---|---|
| 三乘共十地自乾慧至佛地 | 《大智度論》（T1509）列「乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」〔T25 0585a04〕；《摩訶般若波羅蜜經》（T0223）亦列同類十地 | 本論第七名為『已辦地』，今本兩處作『已作地』 |
| 《金剛般若》云「菩薩如是降伏其心，所謂滅度無量眾生，實無眾生得滅度者。」〔T33 0730a29〕 | 《金剛般若波羅蜜經》（T0235）的降伏其心與滅度眾生分見兩處，後句另有無數、無邊 | 本論合引並省字，與今本字面各異 |
| 《大論》所配乾慧至離欲六地 | 《大智度論》今本以未得順忍、無生法忍、阿鞞跋致、五神通等語分配 | 本論的伏忍、柔順忍、遊戲五神通、離欲清淨是天台重排，不作根論逐字 |
| 五次引聲聞、辟支佛智斷皆菩薩無生忍 | 《摩訶般若波羅蜜經》作「須陀洹若智若斷、斯陀含若智若斷、阿那含若智若斷、阿羅漢若智若斷、辟支佛若智若斷，皆是菩薩無生忍。」〔T08 0381b24〕 | 根經一次連列；本論拆開，逐句置入位配，且有『無生法忍』『無生忍』之別 |
| 《仁王》明四地併對初地 | 《佛說仁王般若波羅蜜經》（T0245）有五忍十四階場景 | 未鎖得四地併初地整句，所指待考 |
| 《大論》三處明初焰 | 《大智度論》有「如燃燈，為用初焰燋炷？為用後焰燋炷？」〔T25 0584c20〕 | 初後焰譬可鎖；三處是本論統攝，三個位置由釋籤明列 |
大樹：經典位數與行門
| 本論所列 | 所屬今本與場景 | 限定 |
|---|---|---|
| 《華嚴》四十一地 | 《大方廣佛華嚴經》（T0278）分有十住、十行、十迴向、十地四個品面 | 三十心、十地、佛地的四十一是本論合數，今本未鎖得整句 |
| 《瓔珞》五十二位 | 《菩薩瓔珞本業經》（T1485）有住前「未上住前有十順名字」〔T24 1011c03〕及習種性至妙覺性六種性 | 五十二由本論及古注合讀，不假作根經一處同文 |
| 《仁王》五十一位 | 《佛說仁王般若波羅蜜經》有五忍十四階及十四般若 | 今本未見五十一位整句；經文未另開等覺是後釋所明 |
| 《新金光明經》十地、佛果 | 所屬今本題為《合部金光明經》（T0664），自初地至十地後作「破一切所知障已拔除本心入如來地。」〔T16 0364b20〕 | 本論短題不代替今本題；『佛果』是撮義，今本此處作如來地 |
| 《勝天王般若》十四忍 | 《勝天王般若波羅蜜經》（T0231）相關位次場景自初地平等身至第十地智身 | 未鎖得十四忍逐字，所指待考；不可拿《仁王》十四忍代補 |
| 《大品》十地 | 《摩訶般若波羅蜜經》（T0223）有共十地名表 | 『但明』是本論對該位次場景的判語 |
| 《涅槃》五行、十功德 | 《大般涅槃經》（T0374）列「何等為五？一者聖行、二者梵行、三者天行、四者嬰兒行、五者病行。」〔T12 0432a10〕，後明第十功德 | 兩組材料分處；本論依義配位，不冒充根經連句 |
大樹：論典與三經總合
本論總列「又《十地論》、《攝大乘論》、《地持論》、《十住毘婆沙論》、《大智度論》，並釋菩薩地位，而多少出沒不同。」〔T33 0731c08〕，各自所屬如下：
| 本論短題 | 所屬今本 | 可鎖場景 |
|---|---|---|
| 《十地論》 | 《十地經論》（T1522） | 十地名表自歡喜、離垢至法雲 |
| 《攝大乘論》 | 《攝大乘論釋論》（T1596） | 卷七列歡喜至法雲十地，其中第三作照明地 |
| 《地持論》 | 《菩薩地持經》（T1581） | 十三住攝為七地，六菩薩地加一菩薩如來共地 |
| 《十住毘婆沙論》 | 《十住毘婆沙論》（T1521） | 十地名表，其中第七作深遠地 |
| 《大智度論》 | 《大智度論》（T1509） | 兼有共十地及聲聞、菩薩對位 |
本論又說《地持》九種戒、定、慧。今本《菩薩地持經》三組全目如下：
| 門 | 今本全列 |
|---|---|
| 戒九 | 「一者自性戒；二者一切戒；三者難戒；四者一切門戒；五者善人戒；六者一切行戒；七者除惱戒；八者此世他世樂戒；九者清淨戒。」〔T30 0910a13〕 |
| 禪九 | 「一者自性禪；二者一切禪；三者難禪；四者一切門禪；五者善人禪；六者一切行禪；七者除惱禪；八者此世他世樂禪；九者清淨禪。」〔T30 0921b29〕 |
| 慧九 | 「一者自性慧；二者一切慧；三者難慧；四者一切門慧；五者善人慧；六者一切行慧；七者除惱慧；八者此世他世樂慧；九者清淨慧。」〔T30 0922b14〕 |
這是戒、禪、慧三門各九，不是總共九項，也不是整部論只有這三門。
總明菩薩位時，本論用三經各司一軸：
| 所依 | 本論用途 | 今本限定 |
|---|---|---|
| 《菩薩瓔珞本業經》（T1485） | 定十信、十住、十行、十迴向、十地、等覺、妙覺七位 | 今本住前十順與六種性分見兩段，七位是天台合讀 |
| 《摩訶般若波羅蜜經》（T0223） | 以道慧、道種慧、一切智、一切種智及斷煩惱習合斷伏高下 | 今本五句作『具足』『習行般若波羅蜜』，本論撮作『具』『當學般若』 |
| 《大般涅槃經》（T0374） | 以五行、二十五三昧、十功德合觀行法門 | 戒定配十信、諸四諦慧配三十心等是本論會釋，不作經文逐字 |
《大品》五慧在本論與今本的全列如下：
| 次第 | 本論所書 | 《摩訶般若波羅蜜經》（T0223）今本 |
|---|---|---|
| 一 | 「菩薩欲具道慧，當學般若。」〔T33 0732a23〕 | 「菩薩摩訶薩欲具足道慧，當習行般若波羅蜜。」〔T08 0219a19〕 |
| 二 | 「欲以道慧具足道種慧，當學般若。」〔T33 0732a26〕 | 「欲以道慧具足道種慧，當習行般若波羅蜜。」〔T08 0219a21〕 |
| 三 | 「欲以道種慧具足一切智，當學般若。」〔T33 0732a27〕 | 「欲以道種慧具足一切智，當習行般若波羅蜜。」〔T08 0219a22〕 |
| 四 | 「欲以一切智具足一切種智，當學般若。」〔T33 0732a29〕 | 「欲以一切智具足一切種智，當習行般若波羅蜜。」〔T08 0219a23〕 |
| 五 | 「欲以一切種智斷煩惱習，當學般若。」〔T33 0732b02〕 | 「欲以一切種智斷煩惱習，當習行般若波羅蜜。」〔T08 0219a24〕 |
五句皆由今本『習行般若波羅蜜』撮為本論『當學般若』；首句又省『摩訶薩』，並以『具』對今本『具足』。各守其本，不互補字。
《方等》是經類名，《毘曇》在總說七賢七聖處也是論類名；本論末段泛稱《經》《論》，均不強設唯一藏號。《中論》（T1564）在本處只作與二乘共說的類例，沒有指定單一章句。
四、釋籤釋要〔鏡〕
《法華玄義釋籤》先以四科統攝全番：來意、略敘權實、略述今經、依經廣解。它把前文境、行、智分別會於體、宗、用，於是再明位，不是重開第四種孤立法門，而是指出行所到達的階次。
今經雖不把位名整齊排出，湛然仍從諸品辨出權實兩面：四華、開示悟入、遊於四方、五百由旬等顯實位，草菴、化城、三草二木顯權位；一地一雨則使差別受潤歸於同源。廣解以三草二木及一實為六，故本單元止於大樹，結構上並無缺失。
小草段，《法華玄義釋籤》判為略引經、辨因果、正釋三層；正釋又分人、天。它明說四王有四十住處，本論只是依《正法念處經》略舉，因此不能把智者的跨卷撮述當作根經連文。中草段則分定人判因果與正釋，正釋再分破古、略示二論、廣釋有門；七賢先列後釋，七聖則有列位、釋名、正釋三層。
那含十一種尤須守層。《法華玄義釋籤》把六種阿羅漢向配為有行、無行、全超、半超、遍沒、無色，旋即自標「〔此私對之〕」〔T33 0884c26〕。此標記使後釋推配與《大智度論》今本文字分開。那含一萬二千九百六十之總數，釋籤則按處、種性、根與離欲層層倍增，並指向《雜阿毘曇心論》。二者證據性質不同。
小樹段，釋籤先明三乘同異，再釋共十地與名別義通。伏忍、柔順忍、無生忍、遊戲神通、離欲清淨等，是通教菩薩因作用不同而另立的名；借十信、三十心、十地等名之後，仍須回到本論『名異義同』的結語。地果對當之所以諸師不同，是所據機根與教相不一；『不可定執』不是取消位次。初焰三處由釋籤列為乾慧地、初地、初住；利根不制位則只是進斷不受逐級限制，不能說教門十地不存在。
大樹段，釋籤依本論三門判為標章、列門、正釋，並把經論清單分成先經後論。諸本名數不一，是赴機異轍；若為成就初心教觀，則以三經相成：不用《菩薩瓔珞本業經》，位數無始終；不用《摩訶般若波羅蜜經》，斷惑高下與用觀分齊不明；不用《大般涅槃經》，願行淺深遠近難知。這不是選一經排斥其餘，而是三軸互補。
末段七位，釋籤明說《菩薩瓔珞本業經》六種性加住前信位為七：十住習種性、十行性種性、十迴向道種性、十地聖種性、等覺性、妙覺性，再加住前十信。這一解釋屬湛然判語，不回寫成本論或根經在一處已有同句。
五、諸家異釋
智銓《法華經玄籤證釋》（X0592）有與本單元連續對應的注面，自「第四位，妙。」〔X28 0598a02〕起，歷三草二木至卷尾。它把空門二十七、有門七賢七聖分別指向《成實論》與毘曇，並以《正法念處經》觀天品辨本論天位長段；中草處又引《中阿含經》十八學、九無學，並整引《雜阿毘曇心論》的那含計數。
小樹段，智銓直說「立伏忍，乾慧地也。柔順忍，性地也。無生忍，八人見地已去至十地也。」〔X28 0599c08〕，保存名別義通的層次；又逐列《大品》聲聞智斷與菩薩忍的對位。大樹段，它以住前十順加四十二位解五十二，以經文不開等覺而玄文開等覺解五十一，並指隋譯《合部金光明經》、世親釋本《攝大乘論釋論》卷七及《菩薩地持經》六菩薩位。這些是後出辨源，不凌駕各經論今本。
源清《法華十妙不二門示珠指》（X0926）概括「四位妙，即四教行成各入其位，謂藏七賢七聖，通十地，別五十二位，圓六即位也。」〔X56 0316b10〕，又以三草二木同為一地所生、一雨所潤說機應不二〔0323c10〕。圓位屬下一番，本單元只取其藏、通、別三項作接受史對照。
知禮《十不二門指要鈔》（T1928）以「能受者即三草二木、七方便眾生」〔T46 0719a17〕對能潤之雲雨，著眼受潤不二；智圓《涅槃經疏三德指歸》（X0662）則說「位妙只是行之所階」〔X37 0343c18〕，把《涅槃疏》十妙與本論十妙互讀。前者不逐解賢聖地位，後者的住前判語也只屬其所釋框架，均不倒灌為智者本段自說。
六、術語
位妙。 位是行所歷之階，妙在權實諸位得以依今經開會而不相隔。它不是社會身分，也不是只把若干數目排成表格。
權位、實位。 權不是虛假，而是隨機施設、尚待開會之位；實位顯所歸之真實。一地一雨不抹去草木差別，而顯差別受潤同依一地一雨。
三草二木、一實六位。 三草二木是五類譬喻，加最實事為第六；第六不是另一種草木。後世常以若干短語總攝全體判教，那些短語只是後起約稱，本單元仍依智者逐段位義說明。
七賢、七聖。 七賢以似解伏見、因似發真，位在見道之前；七聖自苦忍真明發起而入聖性。賢、聖在此依觀行與見道分，不是一般道德褒稱。
別相、總相念處。 本論兼說境總觀總、境別觀總、境總觀別，又說總觀二陰至五陰；不可縮成只以一觀遍觀四境。
煗、頂、忍、世第一。 四者皆屬相似解與善根增進；上忍一剎那為凡夫所得最勝善根。底本作『煗』，不靜默正規化。
隨信行、隨法行。 前者鈍根憑他生解，後者利根自以智力見理；『行』取十五剎那進趣見真之義。
信解、見得、身證。 信解與見得分別是信行、法行入修道後的轉名；身證依入滅盡定、想受滅而名，不是肉身神異。
時解脫、不時解脫。 前者待時與眾緣具足，後者能隨所欲進修而不待眾具；時與不時不只指早晚。
獨覺、因緣覺。 無佛世自然悟道名獨覺，值佛世聞十二因緣得道名因緣覺；本論再於獨覺分小大。
乾慧、性地、八人地。 未得相似理水而慧明，故名乾慧；得相似無漏性水名性地；八忍具足、智少一分名八人，不能按日常人數理解。
名別義通。 可另立菩薩忍名，也可借別教位名準望，但所觀無生、三乘共證的義仍屬通；借名不等於改換所屬。
別接通。 通教中間若轉觀常住而破無明，既不合純通始終，也不是別教初心，故稱別接通；不是簡單說後一教接替前一教。
初焰、不制位。 初焰以燈焰燋炷譬智慧初斷惑；利根不制位，是利者可早斷而不受階級拘限，不是刪除十地。
大樹、四種無量四諦。 大樹位的名、義、理、惑、智、斷皆別。四種無量依是否伏破塵沙、無明而分，是跨層比較；本論所取別教不是四種都同屬其內。
三經相成。 位數、斷伏、行門三軸各有主據；互相補成，不拼成一部不存在的合經。
七位、六種性。 十信加六種性為七位；六種性不含住前十信，故數目不同而可相攝。
果果。 妙覺地既是究竟佛菩提之果，又是大涅槃之果果；重言是本論術語，不省成普通的最後結果。
七、譬喻、互讀與承衍
三草二木先顯受潤後的差別，一地一雨再顯其共同所生所潤。位妙因此同時保留兩件事：機根、行證、作用確有淺深；這些差別又不離今經所顯的一實。若只說差別，便失一地一雨；若只說平等，便抹掉草木各受不同。
七賢的煗、頂兩喻以鑽火煙起、春陽煖發與登山四望，說相似解由初生至分明；身證以滅定似涅槃法安置身內，說三界勞務暫息。辟支佛譬身壯之人直達所在，不在中途止息，說利根不須分制諸果。
通十地有兩個不能移換的譬喻：佛地如劫火燒木，不留炭灰，又如象渡河而至彼岸，顯習氣究竟；初焰則是智慧斷惑如火焰燋炷，討論利鈍者何時初斷。兩組譬喻所答不同，不可混為一事。
大樹段說不廣尋經論，如無目而諍日；譬意在警告只憑一端爭執諸聖高下。智者因而把位數、斷伏、行門分別取證，再共同成就初心觀教。『不可偏執』不是放棄分判，正是要求每一分判守其證據範圍。
本單元承接境、智、行：境為所照，智為能照，行由智導而成，位則標明行所到達。它又把〈藥草喻品〉受潤譬展為一套階次，至大樹末留下最實事，使下一番能由差別位轉入所歸實位。
八、校本定位
一、本單元以 T1716《妙法蓮華經玄義》為底，起於 0726b11，義文終於 0732b13，卷尾題在 0732b14；下一番 0732b21 不入本單元。《法華玄義釋籤》（T1717）對位為 0883b23–0887a12。
二、指定範圍內未見大正校勘異讀節點，也未見正誤選擇節點。此結論只限本單元結構掃描；本論與所引今本的字面差、以及後出古注異形，另依各自文本並錄，不冒充本論校記。
三、引文頁錨一律取首字之前最近行號。天位撮述跨《正法念處經》多卷，不能以第一個場景錨代替四十住處全段；卷尾題也不能代替義文末字。
四、底本文字與今本有多處明顯差別：持鬘與鬘持、十拍手與十指手、掬水與探水、二百劫與一百劫、已辦地與已作地、一萬二千九百六十與萬二千九百六十。本論與今本字面各異，分別列錄。
五、典名以所屬文本題署為準：本論《新金光明經》所屬今本題《合部金光明經》（T0664），《攝大乘論》在本段採《攝大乘論釋論》（T1596）；《方等》《毘曇》類名及泛稱《經》《論》不強配唯一藏號。《勝天王般若》十四忍、四地併初地等未鎖得今本同句者，明記所指待考。
六、本論所引經句常有節略、換詞或跨句合引；其字面與今存經文各異，分別列錄。
The subtlety of stages follows the three subtleties of objects, wisdom, and practice and answers what levels a practitioner traverses. Zhiyi first uses the three grasses, two trees, one ground, and one rain from “The Parable of the Medicinal Herbs” chapter to establish an outline of six stages. This unit then broadly explains the small grass, middle grass, superior grass, small tree, and great tree in sequence; the one most-real stage is left to the following section. Names of stages, suppression and severance, and practical function in the Tripiṭaka, Shared, and Distinct Teachings are correlated in different ways and cannot be merged merely because a name is shared.
1. Doctrinal-Outline Placement
This unit begins with 「第四明位妙者，諦理既融，智圓無隔，導行成妙。」 tr. “Fourth, in clarifying the subtlety of stages: since the principle of truth has been integrated, wisdom is complete and unobstructed, and guided practice becomes wondrous.” 〔T33 0726b11〕. Its doctrinal text ends with 「三、別解七位，餘本尋。大樹位竟也。」 tr. “Third, for separate explanations of the seven stages, seek them in other copies. This concludes the great-tree stage.” 〔T33 0732b12〕. The following 「妙法蓮華經玄義卷第四下」 tr. “Fahua Xuanyi, Fascicle Four, Part Two” 〔T33 0732b14〕 is a fascicle-end title. The next section begins at 「明最實位者，即圓教位也。」 tr. “To clarify the most-real stage: it is the stage of the Perfect Teaching.” 〔T33 0732b21〕 and is not included here.
The Fahua Xuanyi Shiqian (T1717) divides the subtlety of stages overall into the reason for its introduction, the provisional and real among stages, the present scripture’s brief account, and the broad explanation according to the scripture. The broad explanation takes the three grasses, two trees, and one real as six stages. Its direct explanation begins at 「第四位妙為四」 tr. “Fourth, the subtlety of stages has four parts” 〔T33 0883b23〕 and ends at 「妙覺性，應往四教本中尋。」 tr. “For the disposition of wondrous awakening, one should seek it in the texts on the Four Teachings.” 〔T33 0887a12〕. Only the following line turns to the most-real stage.
The outline of the whole unit is as follows.
First, the reason for introducing the subtlety of stages: the three meanings of objects, wisdom, and practice have already been revealed, while stages are the levels traversed by practice 〔0726b11–b13〕.
Second, the provisional and real in scriptures and treatises: treatises, vaipulya texts, and prajñā scriptures variously discuss stages, sometimes without reaching the Great Vehicle and sometimes by presenting only one route, but have not yet encompassed the coarse and wondrous 〔0726b13–b17〕.
Third, the present scripture’s six stages: the three grasses and two trees in “The Parable of the Medicinal Herbs” chapter, together with one ground and one rain and the most-real matter, make six stages; this unit explains only the first five 〔0726b17–b28〕.
Fourth, the small-grass stage: the human and heavenly vehicles. Human stages correlate four grades of the five precepts with four wheel-turning kings. Heavenly stages are broadly explained through the ten wholesome acts, meditative concentration, and the celestial abodes, former causes, and recompenses recorded in the Sūtra of Mindfulness of the Right Dharma 〔0726b28–0727c06〕.
Fifth, the middle-grass stage: the two vehicles. The text first rejects an old claim that the Satyasiddhiśāstra anticipated the Great Vehicle, next lists the twenty-seven worthy and noble persons of the emptiness gate and the seven worthy and seven noble persons of the existence gate, and finally explains in detail the seven worthy and seven noble śrāvaka stages and pratyekabuddhas 〔0727c06–0729b22〕.
Sixth, the superior-grass stage: Tripiṭaka bodhisattvas. Its course is the three incalculable kalpas, cultivation of the actions that produce the marks, and buddhahood at the place of awakening; stages of the two vehicles’ four wholesome roots are also used as comparative measures 〔0729b22–c15〕.
Seventh, the small-tree stage: the ten grounds shared by the three vehicles in the Shared Teaching. The text then distinguishes separate bodhisattva names of receptivity and the borrowing of Distinct-Teaching names while meaning remains Shared. It closes with five questions and answers that analyze correlations of grounds and fruits, the Distinct connecting with the Shared, the first flame, and the non-fixing of stages for sharp faculties 〔0729c15–0731b06〕.
Eighth, the great-tree stage: the Distinct Teaching. It first explains four kinds of immeasurable four truths, next distinguishes differences in scriptural and treatise counts, suppression and severance, and Dharma gates, and then explains seven stages in general through three scriptures. Separate explanation of the seven stages is redirected to other copies 〔0731b06–0732b13〕.
In terms of authorial layers, the default for this passage is Zhiyi teaching and Guanding recording. No individually marked “privately say” or “private explanation” appears, nor does the Fahua Xuanyi Shiqian identify any passage here as an addition by Zhang’an. The fascicle-end title belongs to the transmitted closing surface and is not doctrinal text.
2. Formation and Transmission
The treatise’s account of its origin records Zhiyi teaching the profound meaning at Jiangling, Guanding hearing and writing it down, and the Profound Meaning and Words and Phrases each being transmitted in ten fascicles 〔T33 0681a16–a23〕. This unit accordingly distinguishes four layers: Zhiyi’s teaching, Guanding’s record, the fascicle-end title, and Zhanran’s later explanation.
This section on the subtlety of stages occupies precisely the end of Fascicle Four, Part Two and closes its account of the Distinct stages with “seek it in other copies.” Three kinds of wording must be distinguished in cross-reading: scriptural sentences excerpted by the treatise, correlations of stages made by the treatise according to meaning, and the received wording of scriptures and treatises. Even when they refer to the same subject, their wording need not be identical.
3. Scriptures and Treatises Cited by Zhiyi
The treatise’s short titles and their corresponding received titles are first listed below. When a short title is merely a class name, no unique canon number is imposed.
| Treatise short title or class | Corresponding received title | Canon number and limitation |
|---|---|---|
| Lotus, “The Parable of the Medicinal Herbs” | Lotus Sūtra | T0262 |
| Mindfulness of the Right Dharma | Sūtra of Mindfulness of the Right Dharma | T0721 |
| Satyasiddhi Treatise | Satyasiddhiśāstra | T1646 |
| Great Sūtra, Nirvāṇa | Mahāparinirvāṇa Sūtra | T0374 |
| Great Treatise, Explanatory Treatise, Great Treatise on the Perfection of Wisdom | Great Treatise on the Perfection of Wisdom | T1509 |
Abhidharma (毘曇, 阿毘曇) | Treatise class; the total count of non-returners is continued by the Saṃyuktābhidharmahṛdaya | T1552 only in the context of that total |
| Diamond Prajñā | Diamond Prajñāpāramitā Sūtra | T0235 |
| Large Prajñā | Mahāprajñāpāramitā Sūtra | T0223 |
Necklace (纓珞, 瓔珞) | Bodhisattva’s Necklace of the Primary Practice | T1485 |
| Humane Kings, Humane Kings Prajñā | Sūtra of the Humane Kings’ Prajñāpāramitā | T0245 |
| Prajñā of King Śrīdeva | Prajñāpāramitā Sūtra of King Śrīdeva | T0231 |
| Avataṃsaka | Avataṃsaka Sūtra | T0278 |
| New Golden Light Sūtra | Combined Golden Light Sūtra | T0664; the short title is not substituted for the received title |
| Treatise on the Ten Grounds | Treatise on the Sūtra of the Ten Grounds | T1522 |
| Compendium, Mahāyānasaṃgraha | Commentary on the Mahāyānasaṃgraha | T1596; this passage follows the Vasubandhu-commentary line in Fascicle Seven |
Grounds, Bodhisattvabhūmi Treatise (地, 地持論, 地持) | Bodhisattvabhūmi Sūtra | T1581 |
| Treatise on the Ten Abodes | Treatise on the Ten Abodes | T1521 |
| Middle Treatise | Mūlamadhyamakakārikā | T1564; cited here only as an instance of teaching shared with the two vehicles |
| Vaipulya | Scriptural class | No unique canon number assigned |
| Scripture, treatise | Generic terms | Not treated as titles |
“The Parable of the Medicinal Herbs” Chapter and the Outline of Six Stages
| What the treatise takes | Corresponding received text | Verbal relation |
|---|---|---|
| 「今〈藥草喻品〉但明六位。」 tr. “The chapter ‘The Parable of the Medicinal Herbs’ now clarifies only six stages.” 〔T33 0726b18〕, followed by an epitome from the small medicinal herb through the great tree | The Lotus Sūtra (T0262) reads 「一切眾生，聞我法者，隨力所受，住於諸地。」 tr. “All sentient beings who hear my Dharma receive it according to their powers and abide in their various grounds.” 〔T09 0020a21〕, and then lists humans and gods, the two vehicles, and three classes of bodhisattva | The sequence of classes agrees. The treatise omits some intervening wording, so the received text cannot be used retroactively to supplement the treatise’s quotation. |
| 「一地所生，一雨所潤」 tr. “born from one ground and moistened by one rain” 〔T33 0726b25〕 | The received text reads 「雖一地所生，一雨所潤，而諸草木，各有差別。」 tr. “Although born from one ground and moistened by one rain, the various grasses and trees each differ.” 〔T09 0019b05〕 | The treatise takes the eight graphs in question to establish a common source of moistening. |
| 「今當為汝說最實事」 tr. “Now I shall explain the most-real matter for you.” 〔T33 0726b26〕 | The received text reads 「今為汝等，說最實事：」 tr. “Now for all of you I explain the most-real matter:” 〔T09 0020b22〕 | The treatise’s “now I shall, for you” and the received text’s “now, for all of you” are recorded separately and are not emended into one another. |
On this basis, the treatise assigns the first three grasses, small tree, great tree, and most-real matter to six stages. This is Zhiyi’s correlation of the meaning of the scripture’s similes, not a claim that the root scripture presents the same stage table in one place.
The Long Heavenly-Stage Passage from the Sūtra of Mindfulness of the Right Dharma
Beginning with 「六萬山遶須彌，須彌四埵有持鬘天。」 tr. “Sixty thousand mountains surround Sumeru, and Garland-Bearing Gods dwell on Sumeru’s four slopes.” 〔T33 0726c10〕, the treatise epitomizes material on mountains, abodes, former causes, and recompenses from multiple fascicles of the Sūtra of Mindfulness of the Right Dharma (T0721), rather than copying one continuous passage verbatim. All four groups of ten abodes must be listed:
| Celestial abode in the treatise | Ten names listed in the treatise | Visible received wording and limitation |
|---|---|---|
| Garland-Bearing Gods | White Maṇi, Lofty Cliff, Fruit-Life, White Merit, Universal Joy, Practicing the Path, Desire and Affection, Delight in Objects, Stirring of Mind, Forest of Play | The received text first lists ten abodes of the “Garland-Bearing Gods” in the graph order 鬘持, rather than the treatise’s 持鬘, and then explains their former causes: 「其鬘持天有十住處」 tr. “Those Garland-Bearing Gods have ten abodes.” 〔T17 0125b01〕 |
| Kālupāda Gods | Traveling through Lotuses, Joy of the Excellent Bee, Wondrous Sound, Fragrant Delight, Wind-Traveling, Joy of Scattered Flowers, Universal Observation, Constant Joy, Fragrant Medicine, Juntou | The received text reads 「迦留波陀天〔此言象迹天〕」 tr. “Kālupāda Gods [this means Elephant-Track Gods].” 〔T17 0129c14〕. Among its ten names are 「一名行蓮華；二名勝蜂；三名妙聲；四名香樂；五名風行；六名鬘喜」 tr. “first, Traveling through Lotuses; second, Excellent Bee; third, Wondrous Sound; fourth, Fragrant Delight; fifth, Wind-Traveling; sixth, Garland Joy” 〔T17 0129c16〕, while the ninth is 「九名愛香」 tr. “ninth, Delight in Fragrance.” 〔T17 0129c18〕. The treatise’s 勝蜂歡喜, 散華歡喜, and 香藥 coexist with the received 勝蜂, 鬘喜, and 愛香. |
| Constantly Unrestrained Gods | Peak of Joy, Color of the Blue Lotus, White Lotus, Colorful Ground, Citrā, Mountain Summit, Madhu, Sphere of Desire, Coolness, Constant Play | The received list has 「一名歡喜岸」 tr. “first, Bank of Joy” 〔T17 0133b29〕, and also reads Blue-Lotus Color, Many Colors, and Cool Pond. The respective graph pairs are 歡喜峯 and 歡喜岸, 優鉢羅色 and 優鉢色, 彩地 and 眾彩, and 清涼 and 清涼池. |
| Harp Gods | Gandhāra, Responsive Sound, Joy and Delight, Cupped Water, White Body, Playing Together, Delighting in Play, Traveling Together, Transformation-Born, Right Conduct | The received text calls the fourth abode 「箜篌天第四地處名曰探水。」 tr. “The fourth ground-abode of the Harp Gods is called Sounding Water.” 〔T17 0138a02〕. The treatise’s 掬水 and the received 探水 are both retained. |
For brief refuge in the White Maṇi abode, the treatise reads 「能十拍手頃，受三歸依。不雜餘心者，生此天受樂。」 tr. “For the span of ten hand-claps, one can take the three refuges; one who mixes in no other thought is born in this heaven and enjoys bliss.” 〔T33 0726c12〕, while the received text reads 「十指手頃，不生餘心。」 tr. “For the span of ten finger-hands, no other thought is produced.” 〔T17 0125b17〕. The forms 十拍手 and 十指手 are not substituted for one another. The remaining former causes sequentially include building bridges to help crossings, planting fruit to relieve famine, offering flowers at stūpas, extinguishing fires to rescue beings, reconciling disputes, attending Dharma assemblies, sweeping stūpas and supporting the saṅgha, rejoicing in gifts of robes, and onward through giving canopies, coating stūpas, giving fans and water, ransoming lives, tending the sick, building dwellings, rescuing the drowning, and showing the right road. The wording of the treatise and received text differs and is recorded separately.
The sun-traversing passage joins keeping seven precepts, the wind wheel’s support of the sun and northern stars, and outsiders’ speculations. The causes for the six heavens of desire add precepts in sequence: abstention from killing brings the Four Heavenly Kings’ abodes; abstention from killing and stealing, the Thirty-Three; adding abstention from sexual misconduct, Yāma; adding the four verbal transgressions, Tuṣita; and adding worldly discipline and the Buddha’s seven precepts, Enjoyment of Transformations and Mastery over Others’ Transformations. This table of advancement belongs to the treatise. The corresponding scene in the Sūtra of Mindfulness of the Right Dharma first reads 「生滅身，得愛果報，以七種戒，生於天中。」 tr. “With an arising-and-ceasing body, one receives a desirable recompense and, through seven kinds of discipline, is born among the gods.” 〔T17 0125a10〕; it is not verbally identical to the treatise’s whole passage.
Middle Grass: Worthy and Noble Stages and Pratyekabuddhas
| Statement cited by the treatise | Corresponding received text | Recheck |
|---|---|---|
| The treatise’s author says 「今正自明三藏中實義。」 tr. “Now I directly clarify the real meaning within the Tripiṭaka.” 〔T33 0727c08〕 | The Satyasiddhiśāstra (T1646) reads 「故我欲正論，三藏中實義。」 tr. “Therefore I wish correctly to discuss the real meaning within the Tripiṭaka.” 〔T32 0239b02〕 | The core wording agrees, while sentence opening and verb differ. |
| The Great Sūtra says 「我昔與汝等不見四真諦」 tr. “In the past, I and all of you did not see the four real truths.” 〔T33 0727c17〕 | The verse in the Mahāparinirvāṇa Sūtra (T0374) reads 「我昔與汝等，不見四真諦，」 tr. “In the past, I and all of you did not see the four real truths,” 〔T12 0451c01〕 | The treatise takes the verse and omits its internal punctuation. |
| The Satyasiddhi Treatise explains that the person “still belongs to the path of seeing” 〔0728b12〕 | A neighboring scene in the Satyasiddhiśāstra discusses the fifteen thoughts and classes of stream-enterer | The complete identical sentence has not been locked; the referent remains for investigation. |
| The Explanatory Treatise says 「那含有十一種：五種正是阿那含，六種阿羅漢向攝。」 tr. “There are eleven kinds of non-returner: five are non-returners proper, and six are included among candidates for arhatship.” 〔T33 0729a06〕 | The Great Treatise on the Perfection of Wisdom (T1509) has scenes concerning eighteen trainees, nine beyond training, and five kinds of non-returner included among candidates | The received text has not yielded the complete sentence that eleven equals five plus six. The Fahua Xuanyi Shiqian separately marks its allocation of six kinds as a private correlation and does not impersonate the root treatise’s wording. |
| Abhidharma distinguishes non-returners as 「有一萬二千九百六十種」 tr. “having twelve thousand nine hundred sixty kinds.” 〔T33 0729a10〕 | The Saṃyuktābhidharmahṛdaya (T1552) reads 「此一切攝受萬二千九百六十。」 tr. “All these encompass twelve thousand nine hundred sixty.” 〔T28 0912b06〕 | The treatise includes the graph for “one” before “ten thousand,” while the received text does not; both wordings are retained. |
| The Great Treatise names solitary awakened ones and those awakened through conditions | The Great Treatise on the Perfection of Wisdom reads 「辟支佛有二種：一名獨覺，二名因緣覺。」 tr. “Pratyekabuddhas are of two kinds: the first is called solitary awakened, the second awakened through conditions.” 〔T25 0191b05〕 | The two names agree. |
| The treatise’s greater pratyekabuddha 「二百劫中作功德身」 tr. “forms a body of merit over two hundred kalpas.” 〔T33 0729b15〕 | The Great Treatise on the Perfection of Wisdom reads 「大辟支佛，亦於一百劫中作功德」 tr. “A great pratyekabuddha likewise cultivates merit over one hundred kalpas.” 〔T25 0191b12〕 | Two hundred and one hundred are an objective verbal difference; they are recorded side by side without adjudication. |
The treatise does not explicitly title the Madhyama Āgama in connection with the twenty-seven worthy and noble persons of the emptiness gate. It is the later Fahua Xuanyi Shiqian that cites a field-of-merit scene in that scripture. The received Madhyama Āgama (T0026) reads 「學人有十八，無學人有九。」 tr. “There are eighteen trainees and nine persons beyond training.” 〔T01 0616a11〕. This can be placed only at the Shiqian’s source-analysis layer and cannot be promoted into an explicit citation in the root treatise.
Small Tree: Shared Ten Grounds, Borrowed Names, and Analytical Questions
| Treatise statement | Corresponding received text | Recheck |
|---|---|---|
| The three vehicles share ten grounds from dry wisdom through the buddha ground | The Great Treatise on the Perfection of Wisdom (T1509) lists 「乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地」 tr. “the ground of dry wisdom, ground of nature, ground of eight persons, ground of seeing, attenuated ground, ground free from desire, completed ground, pratyekabuddha ground, bodhisattva ground, and buddha ground.” 〔T25 0585a04〕. The Mahāprajñāpāramitā Sūtra (T0223) also lists the same kind of ten grounds. | The treatise’s seventh uses 已辦地, whereas both received passages use 已作地. |
| The Diamond Prajñā says 「菩薩如是降伏其心，所謂滅度無量眾生，實無眾生得滅度者。」 tr. “A bodhisattva subdues the mind in this way: bringing immeasurable beings to cessation, while in reality no sentient being attains cessation.” 〔T33 0730a29〕 | In the Diamond Prajñāpāramitā Sūtra (T0235), subduing the mind and bringing sentient beings to cessation appear in two places, and the latter phrase additionally has “countless” and “boundless.” | The treatise combines the citation and omits graphs; its wording and the received text remain distinct. |
| The Great Treatise’s correlations from dry wisdom through the six grounds ending in freedom from desire | The received Great Treatise on the Perfection of Wisdom allocates these through expressions such as not yet attaining compliant receptivity, receptivity to the non-arising of dharmas, nonretrogression, and the five supernormal powers. | Receptivity of suppression, compliant receptivity, sportive five supernormal powers, and purity free from desire are Tiantai rearrangements and are not presented as verbatim root-treatise wording. |
| Five citations say that the wisdom and severance of śrāvakas and pratyekabuddhas are all the bodhisattva’s receptivity to non-arising | The Mahāprajñāpāramitā Sūtra reads 「須陀洹若智若斷、斯陀含若智若斷、阿那含若智若斷、阿羅漢若智若斷、辟支佛若智若斷，皆是菩薩無生忍。」 tr. “The wisdom and severance of stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas are all the bodhisattva’s receptivity to non-arising.” 〔T08 0381b24〕 | The root scripture lists all five together once. The treatise separates them and places each within a stage correlation, while also varying between “receptivity to non-arising” and “receptivity to the non-arising of dharmas.” |
| The Humane Kings Sūtra combines four grounds with the first | The Sūtra of the Humane Kings’ Prajñāpāramitā (T0245) has a scene of five receptivities and fourteen levels. | The identical sentence combining four grounds with the first has not been locked; the referent remains for investigation. |
| The Great Treatise discusses the first flame in three places | The Great Treatise on the Perfection of Wisdom contains 「如燃燈，為用初焰燋炷？為用後焰燋炷？」 tr. “Like lighting a lamp: is the wick scorched by the first flame or by the later flame?” 〔T25 0584c20〕 | The simile of first and later flame can be locked. “Three places” is the treatise’s synthesis, whose three locations the Shiqian lists. |
Great Tree: Scriptural Counts of Stages and Gates of Practice
| Item listed by the treatise | Corresponding received text and scene | Limitation |
|---|---|---|
| Forty-one grounds in the Avataṃsaka | The Avataṃsaka Sūtra (T0278) has separate chapter surfaces for the ten abodes, ten practices, ten dedications, and ten grounds. | Forty-one as the sum of the thirty minds, ten grounds, and buddha ground is the treatise’s combined count; no identical received sentence has been locked. |
| Fifty-two stages in the Necklace | The Bodhisattva’s Necklace of the Primary Practice (T1485) has, before the abodes, 「未上住前有十順名字」 tr. “Before ascending to the abodes there are ten names of accordance.” 〔T24 1011c03〕, as well as six dispositions from that acquired through cultivation through wondrous awakening. | Fifty-two comes from combined reading by the treatise and old commentaries and is not falsely attributed to one continuous sentence in the root scripture. |
| Fifty-one stages in the Humane Kings Sūtra | The Sūtra of the Humane Kings’ Prajñāpāramitā has five receptivities, fourteen levels, and fourteen prajñās. | No identical sentence of fifty-one stages appears in the received text. Later commentary explains that the scripture does not separately open equal awakening. |
| Ten grounds and the buddha fruit in the New Golden Light Sūtra | The corresponding received title is Combined Golden Light Sūtra (T0664); after the first through tenth grounds it reads 「破一切所知障已拔除本心入如來地。」 tr. “Having broken all obstructions to what can be known and uprooted the fundamental mind, one enters the tathāgata ground.” 〔T16 0364b20〕 | The treatise’s short title does not replace the received title. “Buddha fruit” is an epitome; the received passage says tathāgata ground. |
| Fourteen receptivities in the Prajñā of King Śrīdeva | The relevant stages in the Prajñāpāramitā Sūtra of King Śrīdeva (T0231) run from the equal body on the first ground through the wisdom body on the tenth. | The exact wording “fourteen receptivities” has not been locked and remains for investigation. The fourteen receptivities of the Humane Kings Sūtra may not be used as a substitute. |
| Ten grounds in the Large Prajñā | The Mahāprajñāpāramitā Sūtra (T0223) contains a list of the shared ten grounds. | “Only clarifies” is the treatise’s judgment concerning that stage passage. |
| Five practices and ten qualities in the Nirvāṇa Sūtra | The Mahāparinirvāṇa Sūtra (T0374) lists 「何等為五？一者聖行、二者梵行、三者天行、四者嬰兒行、五者病行。」 tr. “What are the five? First, noble practice; second, brahmā practice; third, heavenly practice; fourth, infant practice; fifth, illness practice.” 〔T12 0432a10〕, and later explains the tenth quality. | The two sets of material occur separately. The treatise correlates them with stages according to meaning and does not impersonate one continuous scriptural sentence. |
Great Tree: Treatises and the Synthesis through Three Scriptures
The treatise gives the general list 「又《十地論》、《攝大乘論》、《地持論》、《十住毘婆沙論》、《大智度論》，並釋菩薩地位，而多少出沒不同。」 tr. “Further, the Treatise on the Ten Grounds, Mahāyānasaṃgraha, Bodhisattvabhūmi Treatise, Treatise on the Ten Abodes, and Great Treatise on the Perfection of Wisdom all explain bodhisattva stages, but differ in how much they include or omit.” 〔T33 0731c08〕. Their corresponding received texts are:
| Treatise short title | Corresponding received text | Lockable scene |
|---|---|---|
| Treatise on the Ten Grounds | Treatise on the Sūtra of the Ten Grounds (T1522) | The list of the ten grounds from joy and freedom from defilement through Dharma cloud |
| Mahāyānasaṃgraha | Commentary on the Mahāyānasaṃgraha (T1596) | Fascicle Seven lists the ten grounds from joy through Dharma cloud and calls the third Illuminating Ground |
| Bodhisattvabhūmi Treatise | Bodhisattvabhūmi Sūtra (T1581) | Thirteen abodes are encompassed in seven grounds: six bodhisattva grounds and one ground shared by bodhisattvas and tathāgatas |
| Treatise on the Ten Abodes | Treatise on the Ten Abodes (T1521) | Its list of ten grounds calls the seventh Profound and Far-Reaching Ground |
| Great Treatise on the Perfection of Wisdom | Great Treatise on the Perfection of Wisdom (T1509) | Contains both the shared ten grounds and correlations between śrāvaka and bodhisattva stages |
The treatise also refers to nine kinds each of discipline, concentration, and wisdom in the Bodhisattvabhūmi. The complete received lists in the Bodhisattvabhūmi Sūtra are:
| Gate | Complete received list |
|---|---|
| Nine disciplines | 「一者自性戒；二者一切戒；三者難戒；四者一切門戒；五者善人戒；六者一切行戒；七者除惱戒；八者此世他世樂戒；九者清淨戒。」 tr. “First, discipline by intrinsic nature; second, all discipline; third, difficult discipline; fourth, discipline through all gates; fifth, discipline of good persons; sixth, discipline in all practices; seventh, discipline removing distress; eighth, discipline bringing happiness in this and future worlds; ninth, pure discipline.” 〔T30 0910a13〕 |
| Nine dhyānas | 「一者自性禪；二者一切禪；三者難禪；四者一切門禪；五者善人禪；六者一切行禪；七者除惱禪；八者此世他世樂禪；九者清淨禪。」 tr. “First, dhyāna by intrinsic nature; second, all dhyāna; third, difficult dhyāna; fourth, dhyāna through all gates; fifth, dhyāna of good persons; sixth, dhyāna in all practices; seventh, dhyāna removing distress; eighth, dhyāna bringing happiness in this and future worlds; ninth, pure dhyāna.” 〔T30 0921b29〕 |
| Nine wisdoms | 「一者自性慧；二者一切慧；三者難慧；四者一切門慧；五者善人慧；六者一切行慧；七者除惱慧；八者此世他世樂慧；九者清淨慧。」 tr. “First, wisdom by intrinsic nature; second, all wisdom; third, difficult wisdom; fourth, wisdom through all gates; fifth, wisdom of good persons; sixth, wisdom in all practices; seventh, wisdom removing distress; eighth, wisdom bringing happiness in this and future worlds; ninth, pure wisdom.” 〔T30 0922b14〕 |
These are nine items in each of the three gates of discipline, dhyāna, and wisdom, not nine items altogether and not the only three gates in the entire treatise.
When explaining bodhisattva stages in general, the treatise assigns one axis to each of three scriptures:
| Authority | This treatise’s use | Limitation in the received text |
|---|---|---|
| Bodhisattva’s Necklace of the Primary Practice (T1485) | Establishes the seven stages of ten faiths, ten abodes, ten practices, ten dedications, ten grounds, equal awakening, and wondrous awakening | The ten accords before the abodes and the six dispositions occur in separate passages; the seven stages are a Tiantai combined reading |
| Mahāprajñāpāramitā Sūtra (T0223) | Combines path-wisdom, wisdom of paths, all-wisdom, the knowledge of all modes, and severance of residual afflictive habits with the levels of suppression and severance | The five received sentences say “perfect” and “cultivate the perfection of wisdom,” which the treatise epitomizes as “possess” and “study prajñā” |
| Mahāparinirvāṇa Sūtra (T0374) | Combines the five practices, twenty-five samādhis, and ten qualities with gates of contemplative practice | Correlating discipline and concentration with the ten faiths and the wisdoms of the four truths with the thirty minds belongs to the treatise’s synthetic explanation, not a verbatim scriptural sentence |
The five wisdom statements in the Large Prajñā are fully listed in the wording of the treatise and the received text:
| Sequence | Wording in the treatise | Received Mahāprajñāpāramitā Sūtra (T0223) |
|---|---|---|
| One | 「菩薩欲具道慧，當學般若。」 tr. “A bodhisattva who wishes to possess path-wisdom should study prajñā.” 〔T33 0732a23〕 | 「菩薩摩訶薩欲具足道慧，當習行般若波羅蜜。」 tr. “A bodhisattva-mahāsattva who wishes to perfect path-wisdom should cultivate the perfection of wisdom.” 〔T08 0219a19〕 |
| Two | 「欲以道慧具足道種慧，當學般若。」 tr. “Wishing to use path-wisdom to perfect wisdom of paths, one should study prajñā.” 〔T33 0732a26〕 | 「欲以道慧具足道種慧，當習行般若波羅蜜。」 tr. “Wishing to use path-wisdom to perfect wisdom of paths, one should cultivate the perfection of wisdom.” 〔T08 0219a21〕 |
| Three | 「欲以道種慧具足一切智，當學般若。」 tr. “Wishing to use wisdom of paths to perfect all-wisdom, one should study prajñā.” 〔T33 0732a27〕 | 「欲以道種慧具足一切智，當習行般若波羅蜜。」 tr. “Wishing to use wisdom of paths to perfect all-wisdom, one should cultivate the perfection of wisdom.” 〔T08 0219a22〕 |
| Four | 「欲以一切智具足一切種智，當學般若。」 tr. “Wishing to use all-wisdom to perfect the knowledge of all modes, one should study prajñā.” 〔T33 0732a29〕 | 「欲以一切智具足一切種智，當習行般若波羅蜜。」 tr. “Wishing to use all-wisdom to perfect the knowledge of all modes, one should cultivate the perfection of wisdom.” 〔T08 0219a23〕 |
| Five | 「欲以一切種智斷煩惱習，當學般若。」 tr. “Wishing to use the knowledge of all modes to sever residual afflictive habits, one should study prajñā.” 〔T33 0732b02〕 | 「欲以一切種智斷煩惱習，當習行般若波羅蜜。」 tr. “Wishing to use the knowledge of all modes to sever residual afflictive habits, one should cultivate the perfection of wisdom.” 〔T08 0219a24〕 |
All five replace the received “cultivate the perfection of wisdom” with the treatise’s “study prajñā.” The first also omits “mahāsattva” and uses “possess” where the received text has “perfect.” Each wording is preserved within its own witness and not supplemented from the other.
“Vaipulya” is a scriptural class, and “Abhidharma” in the general discussion of seven worthy and seven noble stages is likewise a class of treatises. The generic “scripture” and “treatise” at the end of the unit are not assigned unique canon numbers. The Mūlamadhyamakakārikā (T1564) is cited only as an example of teaching shared with the two vehicles, without a specified passage.
4. Essential Explanations from the Shiqian [the Mirror]
The Fahua Xuanyi Shiqian first encompasses the whole section in four divisions: the reason for its introduction, a brief account of the provisional and real, a brief account of the present scripture, and the broad explanation according to the scripture. It correlates the preceding objects, practice, and wisdom with substance, purport, and function. Explaining stages next does not establish a fourth isolated Dharma gate but shows the levels reached by practice.
Although the present scripture does not arrange stage names in a regular list, Zhanran still distinguishes provisional and real dimensions throughout its chapters. The four flowers; open, reveal, awaken to, and enter; traveling through the four directions; and five hundred yojanas show real stages. The grass hut, conjured city, and three grasses and two trees show provisional stages. One ground and one rain return differentiated reception to a common source. The broad explanation takes the three grasses, two trees, and one real as six, so the structural stop at the great tree is not a lacuna.
The Shiqian divides the small-grass passage into briefly citing scripture, distinguishing cause and result, and direct explanation; direct explanation further divides into human and heavenly stages. It expressly says that the Four Heavenly Kings have forty abodes and that the treatise gives only a brief selection from the Sūtra of Mindfulness of the Right Dharma. Zhiyi’s epitome across fascicles therefore cannot be treated as one continuous passage in the root scripture. The middle-grass passage is divided into identifying persons and judging cause and result, followed by direct explanation, which further divides into refuting an old interpretation, briefly indicating two treatises, and broadly explaining the existence gate. The seven worthy stages are first listed and then explained, while the seven noble stages divide into listing the stages, explaining the name, and direct explanation.
The eleven kinds of non-returner especially require separation of layers. The Fahua Xuanyi Shiqian correlates the six kinds of arhat-candidate as practice, non-practice, complete transcendence, half transcendence, pervasive extinction, and the formless, and immediately labels this 「〔此私對之〕」 tr. “[This is my private correlation.]” 〔T33 0884c26〕. The label separates later explanatory allocation from the received wording of the Great Treatise on the Perfection of Wisdom. The total of 12,960 non-returners is instead multiplied in the Shiqian through abodes, dispositions, faculties, and levels of freedom from desire and points toward the Saṃyuktābhidharmahṛdaya. The two kinds of evidence differ.
For the small tree, the Shiqian first clarifies sameness and difference among the three vehicles and then explains the shared ten grounds and names distinct while meaning remains shared. Receptivity of suppression, compliant receptivity, receptivity to non-arising, sportive supernormal powers, and purity free from desire are separate names for Shared-Teaching bodhisattvas whose functions differ. Even after borrowing names such as the ten faiths, thirty minds, and ten grounds, one must return to the treatise’s conclusion that names differ while meaning is the same. Masters correlate grounds and fruits differently because their capacities and doctrinal frameworks differ. “Do not hold as determinate” does not abolish stages. The Shiqian lists the three occurrences of the first flame as the dry-wisdom ground, first ground, and first abode. Non-fixing of stages for sharp faculties means only that their advance in severance is not restricted by stepwise stopping; it does not mean that the doctrinal ten grounds do not exist.
For the great tree, the Shiqian follows the treatise’s three gates of marking the topic, listing divisions, and direct explanation and divides the catalogue into scriptures first and treatises second. Different textual counts respond to capacities through different tracks. To establish gates of contemplation and teaching for a beginner, three scriptures complete one another: without the Bodhisattva’s Necklace of the Primary Practice, the stages lack beginning and end; without the Mahāprajñāpāramitā Sūtra, the levels of severing delusion and the bounds of contemplative use are unclear; without the Mahāparinirvāṇa Sūtra, the shallowness, depth, nearness, and distance of vows and practice are difficult to know. This is not choosing one scripture to exclude the others, but making three axes complementary.
In the final account of seven stages, the Shiqian explains that the six dispositions of the Bodhisattva’s Necklace of the Primary Practice together with the faith stage before the abodes make seven: the ten abodes are the disposition acquired through cultivation, the ten practices the disposition by nature, the ten dedications the disposition of the path, the ten grounds the noble disposition, followed by the dispositions of equal awakening and wondrous awakening, with the ten faiths before the abodes added. This explanation is Zhanran’s judgment and is not written back as though the root treatise or scripture already contained the same sentence in one place.
5. Explanations of Various Masters
Zhiquan’s Fahua Jing Xuanqian Zhengshi (X0592) continuously comments on this unit from 「第四位，妙。」 tr. “Fourth, the subtlety of stages.” 〔X28 0598a02〕 through the three grasses, two trees, and fascicle end. It assigns the twenty-seven persons of the emptiness gate and the seven worthy and seven noble persons of the existence gate respectively to the Satyasiddhiśāstra and Abhidharma and uses the chapter on contemplating the heavens in the Sūtra of Mindfulness of the Right Dharma to analyze the treatise’s long celestial passage. In the middle-grass section it also cites the eighteen trainees and nine persons beyond training from the Madhyama Āgama and quotes the Saṃyuktābhidharmahṛdaya’s calculation of non-returners in full.
In the small-tree passage, Zhiquan says directly, 「立伏忍，乾慧地也。柔順忍，性地也。無生忍，八人見地已去至十地也。」 tr. “Establishing receptivity of suppression is the dry-wisdom ground; compliant receptivity is the ground of nature; receptivity to non-arising extends from the grounds of eight persons and seeing onward through the tenth ground.” 〔X28 0599c08〕. This preserves the layer of names distinct while meaning remains Shared. He also lists one by one the Large Prajñā correlations between śrāvaka wisdom and severance and bodhisattva receptivity. In the great-tree section, he explains fifty-two through the ten accords before the abodes plus forty-two stages, and fifty-one by noting that the scripture does not open equal awakening separately while the Xuanyi does. He also points to the Sui translation of the Combined Golden Light Sūtra, Fascicle Seven of Vasubandhu’s Commentary on the Mahāyānasaṃgraha, and the six bodhisattva grounds in the Bodhisattvabhūmi Sūtra. These are later source analyses and do not override the wording of the received scriptures and treatises.
Yuanqing’s Fahua Shimiaobuermen Shizhuzhi (X0926) summarizes 「四位妙，即四教行成各入其位，謂藏七賢七聖，通十地，別五十二位，圓六即位也。」 tr. “Fourth is the subtlety of stages: practices in each of the Four Teachings are completed and enter their respective stages—the Tripiṭaka’s seven worthy and seven noble stages, the Shared Teaching’s ten grounds, the Distinct Teaching’s fifty-two stages, and the Perfect Teaching’s six identities.” 〔X56 0316b10〕. It also uses the three grasses and two trees born from one ground and moistened by one rain to explain nonduality of capacities and response 〔0323c10〕. The Perfect stages belong to the following section; only its Tripiṭaka, Shared, and Distinct items are used here for reception history.
Zhili’s Shibuer Men Zhiyaochao (T1928) speaks of 「能受者即三草二木、七方便眾生」 tr. “those able to receive are the three grasses and two trees, sentient beings of the seven skillful means.” 〔T46 0719a17〕 in relation to the cloud and rain that moisten, emphasizing nonduality in reception. Zhiyuan’s Niepan Jing Shu Sande Zhigui (X0662) says 「位妙只是行之所階」 tr. “the subtlety of stages is simply what practice ascends.” 〔X37 0343c18〕 and cross-reads the ten subtleties of the Nirvāṇa commentary with the ten subtleties of this treatise. The former does not explain each worthy and noble stage, while the latter’s judgment before the abodes belongs only to its own exegetical frame. Neither is retrojected as Zhiyi’s statement in this passage.
6. Terminology
Subtlety of stages. A stage is a level traversed by practice. Its wondrousness lies in provisional and real stages being opened and integrated according to the present scripture without mutual obstruction. It is not social status and not merely an arrangement of numbers in a table.
Provisional stages and real stages. Provisional does not mean false; it means stages skillfully established according to capacities and still awaiting opening and integration. Real stages disclose their true destination. One ground and one rain do not erase differences among grasses and trees but show that their differentiated moistening depends on the same ground and rain.
Three grasses, two trees, and six stages including the one real. The three grasses and two trees are five classes of simile, and the most-real matter is the sixth. The sixth is not another kind of plant. Later traditions use several short phrases for classifying the teaching as a whole, but these are later summary expressions; this unit continues to explain stages according to Zhiyi’s sequential meanings.
Seven worthy and seven noble stages. The seven worthy stages suppress views through resembling understanding and produce the real on the basis of that resemblance; they precede the path of seeing. The seven noble stages begin when true illumination through receptivity to suffering arises and noble nature is entered. Worthy and noble here are distinguished by contemplative practice and the path of seeing, not used as general moral praise.
Separate and comprehensive applications of mindfulness. The treatise includes comprehensive object and contemplation, separate object with comprehensive contemplation, comprehensive object with separate contemplation, and comprehensive contemplation of two through five aggregates. The term cannot be reduced to applying one contemplation uniformly to four objects.
Warmth, summit, receptivity, and the foremost worldly dharma. All four belong to the increase of resembling understanding and wholesome roots. The single instant of higher receptivity is the most excellent wholesome root obtainable by an ordinary being. The base text uses the graph 煗 for “warmth,” which is not silently normalized.
Practice in accordance with faith and practice in accordance with Dharma. The former describes dull faculties that depend on another to produce understanding; the latter, sharp faculties that see principle through personal wisdom. “Practice” means advancing through fifteen instants toward seeing the real.
Faith-based understanding, attainment through seeing, and bodily witness. The first two are respectively the new names for practitioners in accordance with faith and Dharma after entering the path of cultivation. Bodily witness is named from entering the attainment of cessation and the cessation of perception and feeling; it does not mean a bodily marvel.
Timely and untimely liberation. The former waits for the proper time and completion of supporting conditions; the latter can cultivate and advance as desired without waiting for numerous requisites. Timely and untimely concern more than simple chronological earliness or lateness.
Solitary awakened and awakened through conditions. Natural awakening in an age without a buddha is called solitary awakening. Attaining the path by hearing the twelve links in a buddha’s age is awakening through conditions. The treatise further divides solitary awakened ones into lesser and greater.
Dry wisdom, ground of nature, and ground of eight persons. Wisdom is clear before attaining resembling water of principle, hence “dry wisdom.” Attaining resembling uncontaminated water of nature is the “ground of nature.” On the “ground of eight persons,” eight receptivities are complete and one portion of wisdom is lacking; “eight persons” is not an ordinary numerical description.
Names distinct, meaning Shared. Separate bodhisattva names of receptivity may be established, and Distinct-Teaching stage names may be borrowed as comparative measures, but the meaning—contemplating non-arising and common realization by the three vehicles—remains within the Shared Teaching. Borrowing a name does not change doctrinal affiliation.
The Distinct connecting with the Shared. If someone midway through Shared-Teaching practice turns to contemplate permanence and break fundamental ignorance, this fits neither the Shared Teaching’s beginning-to-end framework nor the Distinct Teaching’s initial aspiration and is called the Distinct connecting with the Shared. It does not simply mean that one later teaching replaces an earlier one.
First flame and non-fixing of stages. The first flame uses the lamp flame scorching a wick as a simile for wisdom first severing delusion. Stages are not fixed for the sharp-facultied because they may sever early without being confined by graded stopping, not because the ten grounds are deleted.
Great tree and four kinds of immeasurable four truths. In the great-tree stage, name, meaning, principle, delusion, wisdom, and severance are all distinct. The four kinds of immeasurable truth differ according to whether they suppress or break delusions like dust and sand and fundamental ignorance; the comparison crosses doctrinal levels, and the Distinct Teaching does not encompass all four kinds internally.
Three scriptures completing one another. Count of stages, suppression and severance, and gates of practice each have their principal authority. They supplement one another rather than being spliced into a nonexistent composite scripture.
Seven stages and six dispositions. The ten faiths plus six dispositions make seven stages. The six dispositions exclude the ten faiths before the abodes, so the different numbers remain compatible.
Fruit of the fruit. The ground of wondrous awakening is both the ultimate fruit of a buddha’s awakening and the fruit of the fruit of great nirvāṇa. The repetition is a technical term of the treatise and is not reduced to an ordinary “final result.”
7. Similes · Cross-Reading · Carrying Forward
The three grasses and two trees first reveal differences after receiving moisture; one ground and one rain then reveal what they share in origin and nourishment. The subtlety of stages therefore preserves two facts together: capacities, practice and realization, and function genuinely have shallow and deep degrees, yet these differences never leave the one real disclosed by the present scripture. To speak only of difference loses one ground and one rain; to speak only of equality erases the different reception of grasses and trees.
The similes of warmth and summit among the seven worthy stages use smoke rising when wood is drilled, warmth emerging in the spring sun, and surveying four directions from a mountain summit to show resembling understanding passing from first emergence to clarity. Bodily witness uses the placement within the body of cessation resembling nirvāṇa to show temporary rest from the labors of the three realms. The pratyekabuddha resembles a strong-bodied person who goes directly to the destination without stopping midway, showing sharp faculties that do not require separately fixed fruits.
The Shared Teaching’s ten grounds contain two similes that cannot be exchanged. The buddha ground is like a kalpa fire burning wood without leaving charcoal or ash and like an elephant crossing the river to the far bank, showing residual habits exhausted. The first flame likens wisdom severing delusion to a flame scorching a wick and asks when sharp and dull faculties first sever. The two groups of similes answer different questions and must not be conflated.
The great-tree passage says that failing to search scriptures and treatises broadly is like the sightless disputing about the sun. The simile warns against arguing over the heights of noble stages from only one side. Zhiyi accordingly gives separate authorities for stage counts, suppression and severance, and gates of practice and then uses them together to establish contemplation and teaching for beginners. “Do not cling partially” does not abandon classification; it requires each classification to remain within the scope of its evidence.
This unit carries forward objects, wisdom, and practice: objects are what is illuminated, wisdom is what illuminates, practice is formed under wisdom’s guidance, and stages mark what practice reaches. It also expands the moistening simile of “The Parable of the Medicinal Herbs” chapter into a system of levels and leaves the most-real matter after the great tree, allowing the next section to move from differentiated stages into the real stage to which they return.
8. Placement of the Editions
First, this unit takes T1716, Fahua Xuanyi, as its base. It begins at 0726b11; doctrinal text ends at 0732b13; the fascicle-end title stands at 0732b14; and the next section at 0732b21 is excluded. The corresponding Fahua Xuanyi Shiqian (T1717) passage is 0883b23–0887a12.
Second, no Taishō collation variant node or editorial-choice node appears within the specified range. This conclusion applies only to the structural scan of this unit. Verbal differences between the treatise and received sources and variant forms in later old commentaries are separately recorded according to their own texts and are not misrepresented as collation notes on the treatise.
Third, citation anchors take the nearest preceding line number before the first quoted graph. The celestial epitome spans multiple fascicles of the Sūtra of Mindfulness of the Right Dharma, so the first scene’s anchor cannot stand in for all forty abodes. The fascicle-end title likewise cannot replace the last graph of doctrinal text.
Fourth, the base text and received witnesses have several evident verbal differences: 持鬘 and 鬘持, 十拍手 and 十指手, 掬水 and 探水, 二百劫 and 一百劫, 已辦地 and 已作地, and 一萬二千九百六十 and 萬二千九百六十. The different wordings of the treatise and received texts are separately recorded.
Fifth, canonical titles follow the headings of their corresponding texts. The treatise’s New Golden Light Sūtra corresponds to the received Combined Golden Light Sūtra (T0664), while Mahāyānasaṃgraha in this passage follows the Commentary on the Mahāyānasaṃgraha (T1596). Class terms such as vaipulya and Abhidharma and generic “scripture” and “treatise” are not forced onto unique canon numbers. Items such as the fourteen receptivities in the Prajñā of King Śrīdeva and the four grounds combined with the first, for which identical received sentences have not been locked, are expressly marked as remaining for investigation.
Sixth, scriptural quotations in the treatise frequently abbreviate, replace wording, or combine material across sentences. Their wording and the wording of received scriptures are separately recorded.