---
title: "選佛譜 · 十一通教位次門"
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/cmcwdhbne00bsjx04h03jhbjm"
---
### 十一通教位次門凡十位
> Eleven Universal Teaching Stages Ten stages in total
譜曰。通前通後。名為通教。直明因緣生法。當體即空。利根之人。既見即空。便見不空。不空乃是中道實相。則受別圓來接。故名通後。若鈍根人。但見於空。則觀慧雖巧。終歸灰斷。故名通前。又三乘之人。同皆體色入空。故名通教。此教無別部帙。但諸大乘經中。有明三乘共得道者。即是同稟此教。故有三乘共十地也。
> The treatise states: This teaching connects what comes before and after, thus it is called the Universal Teaching. It directly clarifies that conditioned arising of dharmas is inherently empty in substance. Those with sharp faculties, upon seeing this emptiness, also perceive the non-empty—the non-empty being the ultimate reality of the Middle Way. Thus they receive the integration of the Distinct and Perfect Teachings, which is why it is called "connecting after." Those with dull faculties, seeing only emptiness, may have skillful contemplative insight, but ultimately fall into annihilation. Hence it is called "connecting before." Furthermore, the three vehicles—hearers, solitary realizers, and bodhisattvas—all equally realize emptiness through the body, which is why this is called the Universal Teaching. This teaching has no separate textual corpus; rather, within the various Mahayana scriptures, wherever it explains that the three vehicles together attain the path, that is the shared reliance on this teaching. Therefore, there exists the ten grounds shared by the three vehicles.
初乾慧地那那 那謨 謨謨。皆取相懺 阿阿。性地 阿彌。八人地彌彌 阿陀。皆見地 彌陀。薄地 陀陀。離欲地 那佛。八人地 謨佛。見地阿佛。已辦地 彌佛。支佛地 陀佛。菩薩地 佛佛。圓十信
> Initial Ground of Dry WisdomNa Na, Na Mo, Mo Mo. All take form and repent, A A. Ground of Nature, A Mi. Eight-fold Ground, Mi Mi, A Tuo. All Seeing Ground, Mi Tuo. Thin Ground, Tuo Tuo. Ground of Freedom from Desire, Na Fo. Eight-fold Ground, Mo Fo. Seeing Ground, A Fo. Ground of Full Accomplishment, Mi Fo. Pratyekabuddha Ground, Tuo Fo. Bodhisattva Ground, Fo Fo. Perfect Ten Faiths
譜曰。觀身受心法。悉皆如幻如夢。雖未得煖法相似理水。而智慧深利。故名乾慧。乃外凡觀行位也。那那等三。惑染既強。須修五悔。阿阿等六。善法既集。應階上地。那佛。猶未斷見。故居八人。謨佛。見斷思存。故登見地。阿佛。則三界惑盡。彌佛。則習亦稍侵。陀佛。則道觀雙流。佛佛。則開權顯實也。 問。前於體空觀中。則佛佛便登佛地。今於乾慧地中。乃佛佛僅成圓信。何耶。答。前表一念不生。即如如佛。乃不落階級義。今表從因至果。事非一蹴。乃化道儀軌義。然剋論通教佛相。未說斷迷中惑。亦祇與圓信齊耳。
> The commentary says: Contemplate the body, feelings, mind, and phenomena—all are like illusions, like dreams. Although one has not yet attained the warm stage where the principle of similar wisdom arises, their wisdom is profound and keen. Therefore, it is called "dry wisdom." This is the stage of contemplative practice for ordinary practitioners outside the saintly path. For those with weaker or stronger afflictions and defilements, cultivation of the five repentances is necessary. For those with growing wholesome qualities, they should advance to higher stages. "Na, na, na" and the like—when afflictions and defilements are strong, one must cultivate the five repentances. "A, a" and the like, six syllables—when wholesome qualities have gathered, one should ascend to higher grounds. "Na, Buddha"—still not free from views, so one resides among the eight-fold preparatory stages. "Mo, Buddha"—views are cut off but thoughts remain, so one reaches the stage of seeing the truth. "A, Buddha"—the afflictions of the three realms are exhausted. "Mi, Buddha"—habit energies are also gradually overcome. "To, Buddha"—meditation and contemplation flow together. "Buddha, Buddha"—opening up the expedient means to reveal the ultimate truth. Question: Earlier, in the contemplation of emptiness of inherent nature, "Buddha, Buddha" immediately ascended to the Buddha-ground. Now, in the stage of dry wisdom, "Buddha, Buddha" only accomplishes perfect faith. Why the difference? Answer: The earlier case signifies that when a single thought is not produced, one is immediately the Thus-Come One—this represents the principle of not falling into hierarchical stages. The present case signifies that going from cause to effect is not accomplished in one step—this represents the ritualistic model of the transformative path. However, strictly speaking, the appearance of the Buddha in the Common Teaching does not yet speak of eradicating the delusions within confusion; it is only equivalent to perfect faith.
二性地那那 那謨 謨謨。皆無生懺 阿阿。八人地 阿彌。見地彌彌 阿陀。皆薄地 彌陀。離欲地 陀陀。已辦地 那佛。見地 謨佛。薄地阿佛。支佛地 彌佛。菩薩地 陀佛。十住 佛佛。圓信
> The Two-ground natureNa na, Na mo, mo mo. All are born of repentance, Ah ah. The eighth-ground person, Ah mi. Seeing ground, mi mi, Ah tuo. All are thin ground, mi tuo. Leaving desire ground, tuo tuo. Already accomplished ground, na fo. Seeing ground, mo fo. Thin ground, ah fo. Pratyekabuddha ground, mi fo. Bodhisattva ground, tuo fo. Ten abodes, fo fo. Perfect faith.
譜曰。無生理觀。能發煖等四種善根。得相似無漏性水。故名性地。乃內凡似解位也。那那等三。煩惱未斷。須無生懺。以拔罪根。阿阿以去。勝前一籌。例則可解。陀佛別十住者。轉入次第門故。
三八人地阿阿。見地 阿彌。薄地 彌彌 阿陀。皆離欲地彌陀。已辦地 陀陀。支佛地 那佛。薄地 謨佛。離欲地 阿佛。十迴向 彌佛。初歡喜地陀佛。圓十信 佛佛。圓十住
譜曰。人者。忍也。見道共有一十六心。所謂八忍八智。今於無間三昧之中。八忍具足。智少一分。故名八人地也。一切煩惱不復現前。故那那等三。俱永不行。阿佛十迴向者。按位接入別故。彌佛歡喜地者。勝進接入別故。陀佛圓信者。按位接入圓故。佛佛圓住者。勝進接入圓故。上根三地四地被接。此之謂也。
四見地阿阿。薄地 阿彌。離欲地 彌彌 阿陀。皆已辦地彌陀。支佛地 陀陀。菩薩地 那佛。離欲地 謨佛。已辦地 阿佛。十迴向 彌佛。歡喜地陀佛。圓十信 佛佛。圓十住
譜曰。八智具足見真空理。斷盡見惑種子。故名見地。
五薄地阿阿。離欲地 阿彌。已辦地 彌彌 阿陀。皆支佛地彌陀。菩薩地 陀陀。灌頂住 那佛。已辦地 謨佛。支佛地 阿佛。十迴向 彌佛。歡喜地陀佛。圓信 佛佛。圓住
譜曰。已斷欲界六品思惑。餘三品在。煩惱漸薄。故名薄地。陀陀十住者。已過九菩薩地故。阿佛十向等者。所謂中根五地六地被接也。
六離欲地阿阿。已辦地 阿彌。支佛地 彌彌 阿陀。皆菩薩地彌陀。灌頂住 陀陀。初行 那佛。支佛地 謨佛。菩薩地 阿佛。十迴向 彌佛。歡喜地陀佛。圓信 佛佛。圓住
譜曰。已盡欲界思惑。進斷上八地思。名離欲地也。
七已辦地阿阿。支佛地 阿彌。菩薩地 彌彌 阿陀。皆灌頂住彌陀。初行 陀陀。二行 那佛。菩薩地 謨佛。灌頂住 阿佛。十迴向 彌佛。歡喜地陀佛。圓信 佛佛。圓住
譜曰。已斷三界惑盡。成阿羅漢。故名已辦地也。聲聞則從此止而不前。菩薩則從此過而不住。阿佛亦十向等者。所謂下根七地八地被接也。
八辟支佛地阿阿。菩薩地 阿彌。灌頂住 彌彌 阿陀。皆初行彌陀。二行 陀陀。三行 那佛。灌頂住 謨佛。初行 阿佛。十迴向 彌佛。歡喜地陀佛。圓信 佛佛。圓住
譜曰。既斷正使。又侵餘習。中乘根性。止此不前。故名辟支佛地。菩薩亦不取證也。
九菩薩地阿阿。十住 阿彌。初行 彌彌 阿陀。皆二行彌陀。三行 陀陀。四行 那佛。初行 謨佛。二行 阿佛。歡喜地 彌佛。圓信陀佛。圓住 佛佛。十佛地
譜曰。正使斷盡。與二乘同。扶習潤生。與二乘異。雖觀諸法空。而勤修化道。遊戲神通。淨佛國土。故名菩薩地也。此地永超二乘境界。所以不復論接。但阿佛。則創捨法執。故登初地。彌佛。則善觀中道。故成圓信。陀佛。則定慧莊嚴。故階圓住。佛佛。則示成八相。故為佛地也。
十佛地阿阿 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。贈四 陀佛。別妙覺 佛佛。圓究竟妙覺
譜曰。菩薩為眾生故。誓願扶習潤生。若機緣已熟。即以一念相應慧。斷餘殘習。示成無上菩提。具足一切佛法。或見在菩提樹下。具相莊嚴。如須彌山王。處於大海。或見在色究竟天。現高大身。化身千百億。滿三千界。然亦並是法身所垂應化。非謂通教菩薩。但觀即空。能成此妙果也。餘如藏教佛果中說。
十一通教位次門竟
## 選佛譜卷第五終