---
title: "選佛譜 · 第十藏教位次門"
description: "選佛譜是明末高僧蕅益智旭大師所著的一部重要佛教典籍。明末佛教重視實踐與融通，智旭大師為匡正禪門流弊而撰此書。全書以譜錄形式，系統清晰地闡述從凡夫至成佛的修行階位與證果差別，為修行者提供了權威的階次指南。其在漢傳佛教中佔有獨特地位，被視為指導禪修與鑒別悟境的重要準繩，對後世佛教修行影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwdhbne00brjx04e67zu1jp"
---
### 第十藏教位次門凡十六位
> Tenth Treasury: Stages of the Teaching PathSixteen stages in total
譜曰。藏教。謂經律論三藏教也。大小兩乘。俱有三藏。而大乘經律論。不同聲聞藏之條然各別。故今獨指詮偏真者名為三藏教也。問。何不名小乘教耶。答。雖則正為聲聞人說。於中亦明十二因緣。事六度等。具三乘法。不可偏名為小乘也。經名修多羅藏。如四阿含等。直詮戒定慧三學。律名毗柰耶藏。如四分。五分。根本。僧祇。十誦。善見。戒因緣。毗尼母等。正詮增上戒學。亦詮增上定學。論名阿毗曇藏。如大毗婆沙。及俱舍論等。亦詮增上定學。正詮增上慧學也。此教具有三乘位次。小乘十一。中乘唯一。大乘有四。發心不同。證果亦異。而同修析觀同斷見思。同出三界。同證偏真。楊葉止啼。化城暫息耳。
> The Canonical Teachings (Tripiṭaka) are the teachings found in the three collections of scriptures: the Sutras (discourses), the Vinaya (monastic rules), and the Abhidharma (philosophical treatises). Both the Mahāyāna (Great Vehicle) and the Hīnayāna (Lesser Vehicle) traditions have these three collections. However, in the Mahāyāna, the Sutras, Vinaya, and Abhidharma are not as strictly separated as they are in the Śrāvaka (listener) tradition. Therefore, here we specifically refer to the teachings that explain the ultimate truth of emptiness as the Tripiṭaka teachings. Question: Why are these not simply called the Hīnayāna teachings? Answer: Although these teachings are primarily intended for the Śrāvakas, they also explain the Twelve Links of Dependent Origination, the practice of the Six Perfections, and other topics. They encompass the paths of the three vehicles—Śrāvaka, Pratyekabuddha, and Bodhisattva—so they cannot be narrowly labeled as Hīnayāna. The Sutra collection, known as the Sūtra Piṭaka, includes texts like the four Āgamas. It directly explains the three trainings of Precepts (Śīla), Concentration (Samādhi), and Wisdom (Prajñā). The Vinaya collection, known as the Vinaya Piṭaka, includes texts like the Dharmaguptaka, Mahīśāsaka, Mūlasarvāstivāda, Mahāsaṅghika, Sarvāstivāda, and other monastic codes, along with commentaries on the precepts. It primarily explains the higher training of ethical discipline, and also covers the higher training of concentration. The Abhidharma collection, known as the Abhidharma Piṭaka, includes texts like the Mahāvibhāṣā and the Abhidharmakośa. It also explains the higher training of concentration, but its main focus is the higher training of wisdom. These teachings lay out the stages and positions of the three vehicles. The Śrāvaka path has eleven stages, the Pratyekabuddha path has one, and the Bodhisattva path has four. Although practitioners begin with different motivations and attain different fruits of enlightenment, they all cultivate the same analytical meditation, cut through the same delusions of views and thoughts, transcend the same three realms of existence, and realize the same truth of emptiness. This is like holding up a yellow leaf to stop a child's crying, or like a magical city appearing as a temporary resting place on a long journey—these are merely expedient means to guide beings along the path.
五停心那那 那謨 謨謨。皆作法懺 阿阿。別相念 阿彌。總相念彌彌 阿陀。皆煖位 彌陀。頂位 陀陀。忍位 那佛。世第一 謨佛。初果阿佛。二果 彌佛。見地 陀佛。初住 佛佛。中品上生
> Five Contemplations to Calm the MindNa na, na mo, mo mo. All are repentance through practice, a a. Distinct contemplation, a mi. General contemplation, mi mi, a tuo. All are the stage of warmth, mi tuo. The peak stage, tuo tuo. The stage of endurance, na fo. The world's foremost, mo fo. First fruit, a fo. Second fruit, mi fo. Stage of insight, tuo fo. First abode, fo fo. Upper-middle rebirth
譜曰。五停心者。一多貪眾生。用不淨觀。如九想八背捨等。二多瞋眾生。用慈悲觀。如四無量心等。三愚癡眾生。用因緣觀。謂觀十二緣生。能破撥無因果。及斷常等諸迷倒故。四著我眾生。用析界觀。謂觀此身唯是地水火風空識六界所成。實無我我所故。有云。多障眾生。用念佛觀。謂念牟尼十號功德。以除罪障。如八念中念佛觀等。五散亂眾生。用數息觀。如六妙門等。以要言之。於此五法之中。隨用一法。止住心過。令得調停。然後堪修念處正觀。故名五停心觀也。 那那等三。煩惱既強。必犯諸過。故須作法。阿阿等六。心既漸調。故階賢位。那佛。則雖未斷見。已鄰發真。謨佛。則已得發真。猶存思惑。阿佛。則進階修道。彌佛。則轉入衍門。陀佛。則次第先見於空。佛佛。則迴入如來願海。
> The treatise says: The Five Contemplations for Calming the Mind are as follows: First, for beings with strong greed, use the contemplation of impurity—such as the nine visualizations and the eight liberations. Second, for beings with strong anger, use the contemplation of compassion—such as the four immeasurable states of mind. Third, for beings with ignorance, use the contemplation of dependent origination—observing the twelve links of conditioned arising, which can overturn mistaken views that deny cause and effect, as well as fallacies of permanence and annihilation. Fourth, for beings attached to a self, use the contemplation of analyzing the elements—observing that this body is only composed of the six elements: earth, water, fire, wind, space, and consciousness. In truth, there is no self or what belongs to a self. Some say that for beings with many obstacles, use the contemplation of Buddha Recitation—reciting the ten epithets of the Buddha's merits to remove karmic hindrances, as in the contemplation of Buddha Recitation within the eight recollections. Fifth, for beings with scattered minds, use the contemplation of counting the breath—such as the six wonderful gates. In summary, among these five methods, whichever one is used can stop the mind's disturbances and bring it into balance. Only then can one properly cultivate the correct contemplation of the four foundations of mindfulness. Hence, they are called the Five Contemplations for Calming the Mind. For those at the stages of "Na Na" and so on—the three types—their afflictions are strong, so they are bound to commit various offenses. Thus, they require the method of repentance. For those at the stages of "A A" and the following six types, their minds are gradually becoming settled, so they ascend to the worthy stages. "Na Buddha" means that although they have not yet cut off views, they are already close to realizing true emptiness. "Mo Buddha" means they have already realized true emptiness, yet residual delusions of thought remain. "A Buddha" means they advance further on the path of cultivation. "Mi Buddha" means they turn toward the Mahayana path. "Tuó Buddha" means they first see emptiness in sequential order. "Buddha Buddha" means they return and enter the ocean of the Tathāgata's vows.
別相念那那 那謨 謨謨。皆五停心 阿阿。總相念 阿彌。煖位彌彌 阿陀。皆頂位 彌陀。忍位 陀陀 那佛。皆世第一 謨佛。初果阿佛。二果 彌佛。三果 陀佛。四果 佛佛。初僧祇
> Distinct contemplationNa Na, Na Mo, Mo Mo. All are the five-fold calming of the mind, A A. General contemplation, A Mi. Warm stage, Mi Mi, A Tuo. All are the peak stage, Mi Tuo. Patience stage, Tuo Tuo, Na Fo. All are the highest worldly stage, Mo Fo. First fruit, A Fo. Second fruit, Mi Fo. Third fruit, Tuo Fo. Fourth fruit, Fo Fo. First asaṃkhyeya
譜曰。別相念者。一觀身不淨。色陰二觀受是苦。受陰三觀心無常。識陰四觀法無我。想行二陰一切眾生。於五陰中。橫起常樂我淨四倒。故先別相而觀破之身則三十六物。穢惡充滿。受則一切所領。無非三苦。樂受是壞苦。苦受是苦苦。不苦不樂受是行苦。心則剎那生滅。但有名字。法則善惡無記。皆無主宰。皆不自在。以此四種念處破除四倒。便可發真無漏也。 那那等三。煩惱未伏。故須再修助觀。阿阿等九。例前可知。彌佛三果。陀佛四果者。生滅門中。已修正觀。急求出苦。故不轉入通別二門。佛佛初僧祇滿者。於當教中。發大菩提心故
總相念那那 那謨。皆五停心 謨謨。別相念 阿阿。煖位阿彌。頂位 彌彌 阿陀。皆忍位 彌陀 陀陀。皆世第一 那佛。初果謨佛。二果 阿佛。三果 彌佛。四果 陀佛。支佛果 佛佛。初僧祇
譜曰。總相念者。觀身不淨。則受心法亦皆不淨。觀受是苦。則身心法亦皆是苦。觀心無常。則身受法亦皆無常。觀法無我。則身受心亦皆無我。總於四境而修四觀。用破四倒。令無餘也。然那那等三。煩惱力強。仍須退修助觀。及與別相。那佛初果者。觀力稍深。故遇佛字。便得發真見道。陀佛辟支果者。定力稍勝。能侵習氣也。小乘外凡位竟
煖位那那。五停心 那謨。別相念 謨謨。總相念 阿阿。頂位阿彌。忍位 彌彌 阿陀。皆世第一 彌陀。初果 陀陀。二果 那佛。初果謨佛。二果 阿佛。三果 彌佛。四果 陀佛。支佛果 佛佛。圓信
譜曰。善修四念處觀。起四正勤。精進勇猛。除惡生善。謂未生惡令不生。已生惡令滅。未生善令生。已生善令增長。離散動過。緣四諦境而生似解。譬如鑽木出火。火雖未發。煖相先現。故名煖位。此猶有退。故那那等仍行。彌陀證初果。陀陀證二果者。戒定力增。亦得斷麤惑故。那佛。謨佛。亦仍初二果者。當教位中。更無他勝進故。佛佛圓信者。開權顯實故。
頂位那那。別相念 那謨。總相念 謨謨。煖位 阿阿。忍位阿彌。世第一 彌彌 阿陀。皆初果 彌陀。二果 陀陀。三果 那佛。初果謨佛。二果 阿佛。三果 彌佛。四果 陀佛。支佛果 佛佛。圓信
譜曰。善修四如意足。能令定慧均等。觀四諦境。轉更分明。如登山頂。矚了四方。故名頂位。言四如意足者。一欲如意足。謂希向慕樂禪定境界。而得禪定。二念如意足。謂專注不忘禪定境界。而得禪定。三進如意足。謂精進專求禪定境界。而得禪定。四慧如意足。亦名觀如意足。亦名思惟如意足。謂觀察思惟禪定境界。而得禪定。當知欲念進慧。是八定方便。所得禪定。名如意足。以其所願皆得。能發神足諸通故也。此位不得久住。非進即退。退即名為頂墮。餘並如前可知。
忍位阿阿。世第一 阿彌。初果 彌彌 阿陀。皆二果彌陀。三果 陀陀。無煩天 那佛。初果 謨佛。二果 阿佛。三果 彌佛。四果陀佛。支佛果 佛佛。圓信
譜曰。於如意足中。五種善法增進成根。於四諦中。堪忍樂欲。永不退墮。故名忍位也。五善根者。一信根。信四諦理。能生一切無漏根力禪定解脫諸三昧等。然此信根。必依念處。若無信境。根何能生。二進根。信諸法故。倍策精進。三念根。但念正助之道。不令邪妄得入。四定根。攝心在正道及諸助道善法中。相應不散。五慧根。念處之慧。為定所攝。以觀自照。不從他知也。那那等不行者。不起惡故。陀陀無煩者。不得佛字。不能以金剛慧斷微細惑。但能修夾熏禪。生五淨居天也。
世第一位阿阿。初果 阿彌。二果 彌彌 阿陀。皆三果彌陀。無煩天 陀陀。無熱天 那佛。二果 謨佛。三果 阿佛。四果 彌佛。支佛果陀佛。圓十信 佛佛。上品上生
譜曰。修習五根。令更增長。能破惡障。無間必得發真無漏。於世間法。更無勝者。故名第一。言五力者。一信力。信四諦理。不為邪外諸疑所動。即破疑障。二進力。觀四諦理。心無間雜。未證不休。即破怠障。三念力。持四諦觀。破邊邪想。不令煩惱之所破壞。破忘念障。四定力。能於諸禪互無妨礙。破除欲界一切諸散。五慧力。徧破一切邪外等慧。及破一切見愛等執也。那佛二果等者。功超忍位故。佛佛上品上生者。本於穢土第一。今仗佛力。即於淨土為第一故。小乘內凡位竟
初果須陀洹阿阿。二果 阿彌。三果 彌彌 阿陀。皆無煩天彌陀。無熱天 陀陀。善見天 那佛。三果 謨佛。四果 阿佛。支佛果 彌佛。已辦地陀佛。圓信 佛佛。方便淨土
譜曰。五力破障。能發無漏八忍八智。證見生空所顯真理。得七覺支。故名初果。梵語須陀洹。此翻預流。初預聖流故。亦翻入流。初入真諦法流故。亦翻逆流。已逆生死有流故。八忍八智者。觀於欲界苦諦所有無漏定慧。若在無間道中。名苦法忍。若在解脫道中。名苦法智。觀於色無色界苦諦。無間道中。名苦類忍。解脫道中。名苦類智。其餘三諦。例此可知。以此一十六心。頓斷三界分別所起煩惱種子。見一切法決定無我。亦無我所。即顯真諦寂滅之理。分得無漏七種覺支。亦名七菩提分。謂念覺分。擇法覺分。精進覺分。喜覺分。除覺分。定覺分。捨覺分。若心浮動。以除覺除身口之麤。以捨覺捨於觀智。以定覺入禪。若心沈時。以精進擇喜起之。念通兩處也。既見道已。安隱行於八正道中。重慮緣真。進斷思惑。即名修道。乃歷二果。三果。以階第四無學果位。言八正道者。一正見。二正思惟。三正語。四正業。五正精進。六正定。七正念。八正命。無漏聖法。故名為正。通至涅槃。故名為道也。 阿佛成辟支果者。第七生時。值無佛世。能自斷餘惑故。彌佛成已辦地者。悟無生門。必能即迴心故。佛佛方便淨土者。仗如來力。不沈空滯寂故。
二果斯陀含阿阿。三果 阿彌。無煩天 彌彌 阿陀。皆無熱天彌陀。善見天 陀陀。善現天 那佛。四果 謨佛。支佛果 阿佛。已辦地 彌佛。支佛地陀佛。圓十信 佛佛。方便淨土
譜曰。於修道中。重慮緣真。進斷欲界微細煩惱六品。止存三品。唯潤一生。名第二果。梵語斯陀含。此翻一來。謂一來人中受生。即斷餘惑。成無學也。謨佛成支佛果者。正一來時。值無佛世。能自覺悟故。阿佛已辦等者。功德力深。雖證無為。不滯空寂故。
三果阿那含阿阿。無煩天 阿彌。無熱天 彌彌 阿陀。皆善見天彌陀。善現天 陀陀。色究竟天 那佛。四果 謨佛。已辦地 阿佛。支佛地彌佛。菩薩地 陀佛。圓十信 佛佛。方便淨土
譜曰。斷盡欲界煩惱。名第三果。梵語阿那含。此翻不來。謂永不來欲界受生。即於色無色界進斷餘惑。成無學也。謨佛已辦等者。既不受欲界身。即無成獨覺義。而功德力深。又不沈空滯寂。故得密入衍門也。
四果阿羅漢那佛 謨佛。皆師子奮迅三昧 阿佛。超越三昧彌佛。圓十信 陀佛。方便淨土 佛佛。圓十住
譜曰。斷盡三界煩惱。我生已盡。梵行已立。所作已辦。不受後有。證無學道。名第四果。梵語阿羅漢。此翻殺賊。亦翻應供。亦翻無生。亦翻應真。亦翻至真。此是定性聲聞。沈空滯寂。故阿阿等皆不復行。那佛。謨佛。僅入熏禪。阿佛。僅入修禪。遠作出真入俗之階。彌佛。則開權顯實。成按位妙。陀佛。則仗佛慈光。得意生身。佛佛。亦開權顯實。成勝進妙也。小乘聖位竟已上小乘共十一位竟
中乘辟支佛果那佛 謨佛。皆超越三昧 阿佛 彌佛。皆圓十信陀佛。方便淨土 佛佛。圓十住
譜曰。若於佛及善知識所。聞說十二因緣流轉還滅法門。身毛為豎。涕淚交流。即發中乘善根。多作福。多供佛。多聞法。極少四生。極多百劫。即證辟支佛果。以根利故。不立分果。以因深故。兼侵餘習。或出無佛世。自悟真理。而為世福田。或出有佛世。樂獨善寂。而罕與法會。又初果第七生時。二果一受生時。設不值佛。必證涅槃。雖是聲聞種性。亦得名獨覺也。此是定性辟支。故阿阿等亦皆不行。唯較四果似小勝耳。中乘唯一位竟
大乘初阿僧祇滿阿阿 阿彌 彌彌。皆二僧祇 阿陀 彌陀 陀陀。皆三僧祇那佛。二僧祇 謨佛。三僧祇 阿佛。見地 彌佛。菩薩地 陀佛。十迴向 佛佛。上品上生
譜曰。菩薩從初發四弘誓以來。廣行六度利他妙行。積集功德智慧二種資糧。承事供養一切諸佛。常離女身。及四惡趣。歷無數劫。精勤勇猛。不念疲勞。名為初僧祇滿。若據教門權說。僅在四念處位。未得煖法。故阿阿等三。及與那佛。則入二祇。阿陀等三。及與謨佛。則入三祇。若據大論破斥。決非具足三毒。能集佛法。故阿佛便登見地。彌佛登菩薩地。若據瑜伽。唯識。則資糧位滿。故陀佛應同十向若聞阿彌陀佛大願莊嚴。則速證無生法忍。故佛佛上品上生也。
二阿僧祇滿阿阿 阿彌 彌彌。皆三僧祇 阿陀 彌陀 陀陀。皆見地那佛。三僧祇 謨佛。見地 阿佛。菩薩地 彌佛。十迴向 陀佛。不動地 佛佛。圓十住
譜曰。從初祇後。更修福慧。供佛。利生。心無厭足。歷無數劫。得蒙諸佛現前授記。名為二僧祇滿。若據權說。僅在煖位。故阿阿等三。及與那佛。止入三祇。若據大乘。則倍勝初祇。故阿陀等三。及與謨佛。便登見地。阿佛。便是九菩薩地。彌佛。便同十向滿足。若據地論唯識論等。則入無功用道。故陀佛登不動地。若開權顯實。則能八相成道。故佛佛登圓住也。
三阿僧祇滿阿阿。初地 阿彌。二地 彌彌。三地 阿陀。四地彌陀。五地 陀陀。六地 那佛。六地 謨佛。七地 阿佛。八地 彌佛。九地陀佛。圓十住 佛佛。藏佛果
譜曰。從得記後。更復上弘下化。廣集福慧。經無數劫。功行圓成。名為三僧祇滿。於權教中。更無可升進處。而藏教佛果。實皆滿分二種法身示現。決非三祇伏惑所成。故阿阿等九。僅可借階別地。唯陀佛。則定慧莊嚴。堪成圓住。若佛佛。則圓住願力。示成八相於凡居也。
藏教佛果阿阿 阿彌 彌彌。皆贈一 阿陀 彌陀 陀陀。皆贈二那佛。贈一 謨佛。贈二 阿佛。贈三 彌佛。通佛地 陀佛。別妙覺 佛佛。圓究竟妙覺
譜曰。三祇行滿。示現從兜率天降神處胎。乃至出家修道。菩提樹下結加趺坐。頓發無漏三十四心。頓斷正使習氣俱盡。得一切智。具足三明。六通。十力。四無所畏。十八不共佛法。三十二相。八十種好。三轉法輪。度脫一切。名為藏教佛果。此則或是圓極果位。大悲設化。或是別地圓住。乘願應機為鈍根人。施此巧方便耳。既示佛果。若仍升入菩薩位中。則破壞俗諦。亦無以顯三身一體之義。故阿阿乃至阿佛。皆可贈而不可行也。且此樹下生身。名為境本定身。是故三乘利根。即見其為如須彌山。菩薩大士。即見其為剎塵相海。如來種性。即見其為實相法身。今彌佛通佛地者。即劣應而勝應也。陀佛別妙覺者。即應化而實報也。佛佛圓妙覺者。即報化而法身也。大乘四位竟
第十藏教位次門竟