---
title: "選佛譜 · 十二別教位次門"
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/cmcwdhbrf00e2jx041pb3zwrc"
---
## 選佛譜卷第六
> Selection of Buddhas, Volume 6
### 十二別教位次門凡五十二位
> Twelve Distinct Teaching StagesFifty-two stages in total
譜曰。行人先信中道佛性。然後次第修行三觀以剋證之。此是獨菩薩法。不與聲聞辟支佛共。所有教。理。智。斷。行。位。因。果。別前藏通二教。別後圓教。故名別也。教則獨被菩薩。理則隔歷三諦。智則三智次第。斷則三惑前後。行則五行差別。位則位不相收。因則一因迥出。果則一果不融。由修次第三觀。故有外凡十信。內凡三賢三十位。及以十地聖位差別。并後等覺。妙覺。總成五十二位因果法門。從淺階深。不相融攝也。
> The treatise says: A practitioner must first have faith in the Middle Way Buddha-nature, then progressively cultivate the Three Contemplations in sequence to realize it. This is exclusively the Bodhisattva path, not shared with Śrāvakas or Pratyekabuddhas. Its teachings, principles, wisdom, severance of afflictions, practices, stages, causes, and fruits all differ from the Shared and Cache schools, and also remain distinct from the Perfect school—hence it is called the Distinct school. Its teachings are directed solely at Bodhisattvas. Its principles treat the Three Truths as separate and sequential. Its wisdom develops the Three Wisdoms in stages. Its severance of the Three Delusions occurs progressively. Its practices involve the Five Practices as distinct types. Its stages do not encompass one another. Its cause stands alone and distinct. Its fruit remains incomplete and unintegrated. Because it cultivates the sequential Three Contemplations, there arise the Ten Faiths of the outer ordinary disciples, the Thirty Stages of the Three Worthies within the inner ordinary disciples, and the Ten Grounds of the noble sages. Adding the subsequent Stage of Near-Enlightenment and the Stage of Wonderful Enlightenment, these together form the causal and fruitional Dharma-gates of the Fifty-Two Stages. Progressing from the shallow to the profound, these stages do not merge with or encompass one another.
初信心那那 那謨 謨謨。皆五停心 阿阿。二念心 阿彌。三精進心彌彌 阿陀。皆四慧心 彌陀。五定心 陀陀。不退心 那佛。五定心 謨佛。六不退心阿佛。發心住 彌佛。圓五品 陀佛。圓十信 佛佛。上品上生
> 初入信心之门，即是那那，那谟，谟谟，此中含摄五种止息妄念之心法，归于空空之境。其次，第二念心，念及阿弥。第三精进之心，弥弥相应，念念阿陀。第四慧心，悟得弥陀。第五定心，安住陀陀。至此，不退转之心，应念那佛。五种定心，圆满于谟佛。第六不退之心，归于阿佛。由此，发心住于弥佛，圆满五品之阶，周遍十信之位，最终佛佛相印，得上品上生。
譜曰。聞說因緣假名。無量四諦。及中道佛性。常住三寶之理。隨順不疑。名為信心。那那等三。煩惱障重。須修助道。故借用三藏五停心也。阿阿以下。如次升進。阿佛登初住者。於本教中。雖無頓超之義。亦有漸超義故。彌佛圓五品者。按位轉入故。陀佛圓十信者。開麤成妙故。佛佛上品上生者。既信大乘。又承佛力。必速悟無生法忍故。
> The commentary says: Hearing the teaching that all things arise through dependent origination and are merely names, along with the unlimited Four Noble Truths, the Middle Way, the Buddha-nature, and the eternal Three Jewels—embracing this without doubt is called faith. For those at the initial stages, where afflictions are heavy, they must cultivate auxiliary practices, hence the borrowing of the Three Stores and the Five Contemplations for Stilling the Mind. From then on, each stage progresses in order. The Buddha reaching the first stage of abiding arises from the original teaching: though there is no doctrine of sudden transcendence, there is nevertheless the principle of gradual transcendence. The Buddha attaining the perfect five stages of discernment comes from transitioning according to one's level. The Buddha reaching the perfect ten stages of faith opens the coarse to reveal the subtle. The Buddha born in the highest grade of the highest realm, having already trusted in the Great Vehicle and relying on the power of the Buddha, will surely swiftly awaken to the patient endurance of the non-arising of all phenomena.
二念心那那 那謨。皆五停心 謨謨。初信心 阿阿。三精進心阿彌。四慧心 彌彌 阿陀。皆五定心 彌陀。不退心 陀陀。護法心 那佛。六不退心謨佛。七心 阿佛。治地住 彌佛。圓五品 陀佛。圓十信 佛佛。上品上生
> Second Mindfulness MindNamo Namo. All are Five Mind Stilling Practices. Initial Faith Mind, Ah Ah. Third Diligence Mind, Ami. Fourth Wisdom Mind, Mi Mi, Ato. All are Five Concentration Minds, Mituo. Non-Retrogression Mind, Tuo Tuo. Dharma-Protecting Mind, Na Fo. Sixth Non-Retrogression Mind, Mo Fo. Seventh Mind, A Fo. Mind of the Abiding Stage, Mi Fo. Perfect Five Grades, Tuo Fo. Perfect Ten Faiths, Fo Fo. Highest Grade, Highest Rebirth.
譜曰。既信佛性。憶念不忘。發菩提心。披弘誓鎧。名為念心。
> The text says: Once you have faith in the Buddha-nature, always remember and never forget it. Arouse the aspiration for Enlightenment and put on the armor of great vows—this is called the Mind of Mindfulness.
三精進心那那。五停心 那謨。初信心 謨謨。二念心 阿阿。四慧心阿彌。五定心 彌彌 阿陀。皆六不退心 彌陀。護法心 陀陀。迴向心 那佛。七護法心謨佛。八心 阿佛。修行住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Three kinds of diligent mind. The five ways of calming the mind. First, the mind of faith. Second, the mind of mindfulness. Third, the mind of diligence. Fourth, the mind of wisdom—Amitābha. Fifth, the mind of concentration—concentration upon Amitābha. All six culminate in the mind of non-retrogression—Amitābha. The mind that protects the Dharma—Dharma, Dharma. The mind that dedicates merits—the Buddha. Seventh, the mind that protects the Dharma—homage to the Buddha. Eighth, the mind—homage to Amitābha. The stage of cultivating practice—homage to the Buddha. The perfect fivefold contemplation—homage to the Buddha. Perfect faith—Buddha, Buddha. Highest rebirth in the highest grade.
譜曰。既發大心。勤修止觀。名精進心。
> With the great vow set in motion, one diligently cultivates calm and insight—this is called the mind of diligence.
四慧心那那。初信心 那謨。二念心 謨謨。精進心 阿阿。五定心阿彌。不退心 彌彌 阿陀。皆七護法心 彌陀。迴向心 陀陀。九戒心 那佛。八迴向心謨佛。九心 阿佛。生貴住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Four minds of wisdomNānā. First, the mind of faith—Nāmó. Second, the mind of mindfulness—Mómó. The mind of diligence—Ā'ā. Fifth, the mind of concentration—Āmí. The mind of non-retrogression—Mí'mí, Ātuó. All seven are dharmas protecting the mind—Mítuó. The mind of directing merit—Tuótuó. Ninth, the mind of precepts—Nàfó. Eighth, the mind of directing merit—Mófó. Ninth mind—Āfó. The abode of noble birth—Mífó. The five perfections in full—Tuófó. Perfect faith—Fófó. Highest grade of highest rebirth.
譜曰。既修止觀。即以止觀次第破惑。故名慧心。
> The commentary says: After cultivating serenity and insight, one uses this very practice—step by step—to dissolve delusions. This is why it is called the Wisdom Mind.
五定心那那。二念心 那謨。三精進心 謨謨。四慧心 阿阿。六不退心阿彌。護法心 彌彌 阿陀。皆八迴向心 彌陀。九戒心 陀陀。十願心 那佛。九戒心謨佛。十願心 阿佛。五方便具足住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Five Settled MindsNāmah. Two: Mind of Mindfulness—Nāmah. Three: Mind of Diligence—Mǒu mǒu. Four: Mind of Wisdom—Ah Ah. Six: Mind of Non-retrogression—Amida. Mind of Dharma Protection—Mǐ mǐ, Ātuó. All eight: Mind of Transference—Mǐtuó. Nine: Mind of Precepts—Tuó tuó. Ten: Mind of Vows—Nā Fó. Nine: Mind of Precepts—Mǒu Fó. Ten: Mind of Vows—Ā Fó. Five: Abiding in Skillful Means—Mǐ Fó. Perfecting the Five Grades—Tuó Fó. Perfect Faith—Fó Fó. Highest Grade of Rebirth.
譜曰。雖以觀慧破惑。但除其病。而不除法。譬如金鎞。去膜護珠。故名定心。
> The text says: Even though we use the power of insight and wisdom to dispel confusion, we only remove the disease, not the Dharma itself. It is like using a golden lancet to clear away the film covering the eye, protecting the precious pearl beneath. This is why it is called the mind of concentration.
六不退心那那。四慧心 謨謨。五定心 阿阿。七心 阿彌。八心彌彌 阿陀。皆九心 彌陀。十心 陀陀。初住 那佛。十心 謨佛。初住阿佛。六住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Six unregressing mindsThat that. Four wisdom minds, mow mow. Five concentration minds, ah ah. Seven minds, Ami. Eight mind mi-mi, Ato. All nine minds, Mito. Ten minds, toto. First abiding, na fo. Ten minds, mow fo. First abiding, ah fo. Sixth abiding, mi fo. Perfect five grades, to fo. Perfect faith, fo fo. Highest grade, highest birth.
譜曰。於定心中。如次修行三十七品。令其調適。能伏煩惱。名不退心。然猶未證三種不退。但較前五心稍堅固耳。故那謨相雜。雖可不行。而那那純見。謨謨純愛。猶未能永伏也。
> The text states: In a state of concentration, one practices the thirty-seven aids to enlightenment in sequence, harmonizing them so they can subdue afflictions. This is called the mind of non-retrogression. However, one has not yet attained the three kinds of non-retrogression; it is merely firmer than the previous five minds. Thus, though the mixture of "Na" and "Mo" may be absent, the pure vision of "Na" and the pure attachment of "Mo" still cannot be permanently subdued.
七護法心那那。五心 謨謨。六心 阿阿。八心 阿彌。九心彌彌 阿陀。皆十心 彌陀。初住 陀陀。二住 那佛。初住 謨佛。二住阿佛。七住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Seven kinds of protective Dharma-mind. That that. Five minds — Mou Mou. Six minds — Ah Ah. Eight minds — Ami. Nine minds — Mi Mi, Ato. All ten minds — Mita. First abiding — Toto. Second abiding — Na Buddha. First abiding — Mou Buddha. Second abiding — A Buddha. Seventh abiding — Mi Buddha. Perfect five grades — To Buddha. Perfect Faith — Buddha Buddha. Highest grade, highest rebirth.
譜曰。善修助道。以事扶理。令觀慧法。保持不失。名護法心。
> The text says: Skillfully cultivating the auxiliary practices of the path supports the ultimate truth through practical application, ensuring that the wisdom gained through insight remains steadfast and never fades—this is called the mind that protects the Dharma.
八迴向心那那。六心 謨謨。七心 阿阿。九心 阿彌。十心彌彌 阿陀。皆初發心住 彌陀。二住 陀陀。三住 那佛。二住 謨佛。三住阿佛。八住 彌佛。圓五品 陀佛。圓十信 佛佛。上品上生
> Eight Aspects of the Dedication of Merit Nana. Six minds: Mamo. Seven minds: Aa. Nine minds: A-mi. Ten minds: Mi-mi, A-ta. All begin with the initial mind of awakening: Mi-ta. Second stage: Ta-ta. Third stage: Na-fo. Second stage: Mo-fo. Third stage: A-fo. Eighth stage: Mi-fo. Perfect five grades: Ta-fo. Perfect ten stages of faith: Fo-fo. Highest grade of rebirth in the Pure Land.
譜曰。乍得輕安。不生增上慢心。明識次位。善能迴因向果。名迴向心。
> The text says: When one first experiences a sense of ease and clarity, they should not develop arrogance or a sense of superiority. Instead, they should clearly understand the stages of practice and skillfully direct their efforts toward the ultimate goal. This is called the mind of dedication.
九戒心那那。七心 謨謨。八心 阿阿。十心 阿彌。初發心住彌彌 阿陀。皆二治地住 彌陀。三修行住 陀陀。生貴住 那佛。修行住 謨佛。四生貴住阿佛。九住 彌佛。圓五品 陀佛。圓信 佛佛。上品上生
> Nine Mindful Precepts \*Nana. Seven minds, Momo. Eight minds, Ah Ah. Ten minds, Ami. The initial mind abides in Mimi, Amita. Each pair refines the stage of ground. Amidha. The third is the stage of practice, Dada. The noble-born stage, Na Buddha. The stage of cultivation, Mo Buddha. The fourth noble-born stage, A Buddha. The ninth abiding, Mi Buddha. The perfect five grades, Tuo Buddha. Perfect faith, Buddha Buddha. Highest grade, highest rebirth.\*
譜曰。能於強輭二魔。安忍不動。防非止過。護淨善根。名為戒心。
> The text says: One who can endure both the hard and soft demons, remaining undisturbed, guarding against wrongdoing and preventing faults, protecting the purity of virtuous roots—this is called the mind of precepts.
十願心那那。八心 謨謨。九心 阿阿。初住 阿彌。二住彌彌 阿陀。皆三住 彌陀。四住 陀陀。五住 那佛。四住 謨佛。五住阿佛。十住 彌佛。圓信 陀佛。上中生 佛佛。上上生
> Ten Vows of the MindNana. Eight Minds, Momo. Nine Minds, Aa. First Abode, Ami. Second Abode, Mimi, Ata. All in the Third Abode, Mita. Fourth Abode, Tata. Fifth Abode, Na Buddha. Fourth Abode, Mo Buddha. Fifth Abode, A Buddha. Tenth Abode, Mi Buddha. Perfect Faith, Tuo Buddha. Upper-Middle Rebirth, Buddha Buddha. Upper-Upper Rebirth.
譜曰。不著有漏似道法愛。則不隨禪受生。但觀可化眾生之處。隨願往生。故名願心。外凡位竟
> The text describes it as such: Do not cling to the existence of tainted or Dharma-like attachments to the Path—then one does not follow meditation to be reborn. Instead, simply observe those places where sentient beings are ripe for liberation, and take rebirth there according to one's vow. This is called the vow-centered mind. End of the stage of the external ordinary beings
初發心住那那。無生懺 阿阿。二住 阿彌。三住 彌彌。阿陀。皆四住彌陀。五住 陀陀。六住 那佛。五住 謨佛。六住 阿佛。初行 彌佛。圓信陀佛。方便淨土 佛佛。圓十住
> First foray into the awakened mind¹ Nan nan. For the unborn confession—A a. Second stage—A mi. Third stage—Mi mi. A tuo—all pertain to the fourth stage, Mi tuo. Fifth stage—Tuo tuo. Sixth stage—Na fo. Fifth stage—Mo fo. Sixth stage—A fo. Initial practice—Mi fo. Perfect faith—Tuo fo. Expedient pure land—Fo fo. Perfect ten stages.
譜曰。菩薩於多劫中。修行信心。已得成就。能斷分別我見。及從分別所起惡煩惱業。創見真空寂滅之理。憫物昏迷。常懷濟度。名發心住。此即內凡三十心中最初心也。此心既發。便與須陀洹果及見地齊。何故尚須無生懺耶。良由菩薩化物心重。自行則輕。不務斷結。從十信心。即便出假。既出假後遇大違緣。則分別心生。退菩提願。如舍利弗。往昔已曾得六住心。由婆羅門乞眼因緣。捨其大願。還趨小果。是故六住已前。煩惑未盡。猶得有退轉義。那那須修無生懺也。阿阿等八。按位漸進。如常可知。阿佛亦得漸超。故階初行。彌佛按位可接。故成圓信。陀佛歸方便淨。永離退緣。佛佛開麤顯妙。亦是勝進接也。從淨土來者。不行那那。下五位准知。
> The treatise says: A bodhisattva, over many eons, cultivates faith and aspiration to spiritual practice, and having already attained accomplishment, is able to cut off the deluded view of a personal self, as well as the evil afflictions and karma that arise from such delusion. For the first time, they perceive the truth of emptiness and stillness—the cessation of suffering. Moved by compassion for beings lost in confusion, they constantly harbor the intention to rescue and guide them. This is known as the stage of "Awakening Faith." This is the first of the thirty minds within the inner ordinary person's progression. Once this mind is awakened, it aligns with the fruit of stream-entry and the stage of seeing the truth. Why then is repentance for the unborn still necessary? It is because the bodhisattva's resolve to transform beings is weighty, while their own self-cultivation tends to be lighter. Not striving to sever the bonds of affliction, they step forth from the ten faiths into the realm of conventional truth. After venturing into that realm, should they encounter great adverse conditions, discriminative thoughts arise, and they may retreat from the vow of enlightenment. For example, Shariputra, in a past life, had already reached the sixth stage of mind, yet because of the brahmin's request for his eye, he abandoned his great vow and reverted to the lesser attainment. Therefore, before the sixth stage, afflictions and delusions remain unexhausted, and there is still the possibility of regression. Thus, one must practice repentance for the unborn. The positions from "A" to "A" progress stage by stage, as is ordinarily understood. The Buddha "A" may also transcend gradually, thus ascending to the initial practice stage. The Buddha "A" can progress by stages, thus perfecting the faith. The Buddha "A" returns to the expedient pure land, forever远离 conditions of regression. The Buddha "A" opens the coarse to reveal the subtle, which is also a superior advance. Those who come from the Pure Land do not practice the "A-A" stage; the following five positions are understood accordingly.
二治地住那那。無生懺 阿阿。三住 阿彌。四住 彌彌。阿陀。皆五住彌陀。六住 陀陀。七住 那佛。六住 謨佛。七住 阿佛。二行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。常隨空心。淨諸法門。名治地住。准位應同斯陀含向。
三修行住那那。無生懺 阿阿。四住 阿彌。五住 彌彌。阿陀。皆六住彌陀。七住 陀陀。八住 那佛。七住 謨佛。八住 阿佛。三行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。長養眾善。名修行住。准位應同斯陀含果。
四生貴住那那。無生懺 阿阿。五住 阿彌。六住 彌彌。阿陀。皆七住彌陀。八住 陀陀。九住 那佛。八住 謨佛。九住 阿佛。四行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。生在佛家。種性清淨。名生貴住。准位應同阿那含向。
五方便具足住那那。無生懺 阿阿。六住 阿彌。七住 彌彌。阿陀。皆八住彌陀。九住 陀陀。十住 那佛。九住 謨佛。十住 阿佛。五行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。多習無量善根。故名方便具足。准位應同阿那含果。
六正心住那那。無生懺 阿阿。七住 阿彌。八住 彌彌。阿陀。皆九住彌陀。十住 陀陀。初行 那佛。十住 謨佛。初行 阿佛。六行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。成就第六般若法門。名正心住。准位應同阿羅漢向。
七不退住阿阿。八住 阿彌。九住 彌彌 阿陀。皆十住彌陀。初行 陀陀。二行 那佛。初行 謨佛。二行 阿佛。七行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。入於無生畢竟空界。名不退住。准位應同阿羅漢果。已辦地也。
八童真住阿阿。九住 阿彌。十住 彌彌 阿陀。皆初行彌陀。二行 陀陀。三行 那佛。二行 謨佛。三行 阿佛。八行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。不以邪倒破菩提心。離諸過失。名童真住。准位應同辟支佛地。能侵習也。
九法王子住阿阿。十住 阿彌。初行 彌彌 阿陀。皆二行彌陀。三行 陀陀。四行 那佛。三行 謨佛。四行 阿佛。九行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。佛為法王。今從佛法生解。當紹佛位。名法王子。應同通教菩薩地也。
十灌頂住阿阿。初行 阿彌。二行 彌彌 阿陀。皆三行彌陀。四行 陀陀。五行 那佛。四行 謨佛。五行 阿佛。 十行 彌佛。圓信陀佛。方便淨土 佛佛。圓住
譜曰。既紹佛種。必受佛職。名灌頂住。界內塵沙惑盡。俗諦理明。堪作人天師導故。初賢十住位竟
初歡喜行阿阿。二行 阿彌。三行 彌彌 阿陀。皆四行彌陀。五行 陀陀。六行 那佛。五行 謨佛。六行 阿佛。初向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。從空入假。徧學一切出世法門。盡行諸佛所有善行。故名十行。歡喜行者。即是施波羅密增上能生自他歡喜心故。 彌佛即生方便淨者。不離佛故。陀佛圓住者。勝進接故。佛佛圓行者。開麤成妙故。下皆准知。
二饒益行阿阿。三行 阿彌。四行 彌彌 阿陀。皆五行彌陀。六行 陀陀。七行 那佛。六行 謨佛。七行 阿佛。二向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。饒益行者。戒波羅密增上。滅惡生善。攝化眾生。令其得法利故。
三無瞋恨行阿阿。四行 阿彌。五行 彌彌 阿陀。皆六行彌陀。七行 陀陀。八行 那佛。七行 謨佛。八行 阿佛。三向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。無瞋恨行。亦名無違逆行。忍波羅密增上。不生嫌恚。常有謙恭故。
四無盡行阿阿。五行 阿彌。六行 彌彌 阿陀。皆七行彌陀。八行 陀陀。九行 那佛。八行 謨佛。九行 阿佛。四向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。無盡行。亦名無屈撓行。精進波羅密增上。功德無盡。無能屈伏令阻撓故。
五離癡亂行阿阿。六行 阿彌。七行 彌彌 阿陀。皆八行彌陀。九行 陀陀。十行 那佛。九行 謨佛。十行 阿佛。五向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。離癡亂者。禪波羅密增上。有慧故無癡。有定故無亂也。
六善現行阿阿。七行 阿彌。八行 彌彌 阿陀。皆九行彌陀。十行 陀陀。初向 那佛。十行 謨佛。初向 阿佛。六向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。善現行者。般若波羅密增上。生生常在諸佛會中。於一切法皆明了故。
七無著行阿阿。八行 阿彌。九行 彌彌 阿陀。皆十行彌陀。初向 陀陀。二向 那佛。初向 謨佛。二向 阿佛。七向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。無著行者。方便波羅密增上。於生死涅槃二邊。皆不著故。
八尊重行阿阿。九行 阿彌。十行 彌彌 阿陀。皆初向彌陀。二向 陀陀。三向 那佛。二向 謨佛。三向 阿佛。八向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。尊重行。亦名難得行。願波羅密增上。所有善根。最為尊重。極難得故。
九善法行阿阿。十行 阿彌。初向 彌彌 阿陀。皆二向彌陀。三向 陀陀。四向 那佛。三向 謨佛。四向 阿佛。九向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。善法行者。力波羅密增上。說法授人。成物軌則故也。
十真實行阿阿。初向 阿彌。二向 彌彌 阿陀。皆三向彌陀。四向 陀陀。五向 那佛。四向 謨佛。五向 阿佛。十向 彌佛。方便淨土陀佛。圓住 佛佛。圓行
譜曰。真實行者。智波羅密增上。照一切法。非如非異。得悟真實性故。中賢十行位竟
初救護眾生離眾生相迴向阿阿。二向 阿彌。三向彌彌 阿陀。皆四向 彌陀。五向 陀陀。六向 那佛。五向 謨佛。六向阿佛。圓信 彌佛。方便淨土 陀佛。圓住 佛佛。圓向
譜曰。十住入空。十行入假。迴此二邊。以向中道。名為十迴向也。由不住空。故名救護眾生。由不住有。故名離眾生相。雙遣二邊。正觀中道。故常行六道。不受六道諸果報苦。雖不實受。示同有受。非諸凡夫外道及二乘人所能測也。 阿佛圓信者。得相似中觀故。亦是按位接故。 彌佛方便者。恆淨佛國土故。亦仍不離佛故。 陀佛圓住者。仍是勝進接故。 佛佛圓向者。亦開麤成妙故。下皆准知。
二不壞迴向阿阿。三向 阿彌。四向 彌彌 阿陀。皆五向彌陀。六向 陀陀。七向 那佛。六向 謨佛。七向 阿佛。圓信 彌佛。方便淨土陀佛。圓住 佛佛。圓向
譜曰。空有二邊。並皆可壞。由修中觀。似解分明。故名不壞也。
三等一切佛迴向阿阿。四向 阿彌。五向 彌彌 阿陀。皆六向彌陀。七向 陀陀。八向 那佛。七向 謨佛。八向 阿佛。圓信 彌佛。方便淨土陀佛。圓住 佛佛。圓向
譜曰。三世佛法。一切時行。故名等一切佛也。
四至一切處迴向阿阿。五向 阿彌。六向 彌彌 阿陀。皆七向彌陀。八向 陀陀。九向 那佛。八向 謨佛。九向 阿佛。圓信 彌佛。方便淨土陀佛。圓住 佛佛。圓向
譜曰。以大願力。普入一切國土。供養一切諸佛。故名至一切處
五無盡功德藏迴向阿阿。六向 阿彌。七向彌彌 阿陀。皆八向 彌陀。九向 陀陀。十向 那佛。九向 謨佛。十向阿佛。圓信 彌佛。方便淨土 陀佛。圓住 佛佛。圓向
譜曰。以常住法。授與前人故名無盡功德藏也。
六隨順平等善根迴向阿阿。七向 阿彌。八向彌彌 阿陀。皆九向 彌陀 陀陀 那佛 謨佛。皆十向阿佛。圓信 彌佛。方便淨土 陀佛。圓住 佛佛。圓向
譜曰。行一切善。普皆迴向眾生。同成佛道。更無二趣。故名隨順平等善根。 陀陀。謨佛。亦皆十向者。於教道中。未得出世正慧。更無可勝進故。下諸位中。准此應知。
七隨順等觀一切眾生迴向阿阿。八向 阿彌。九向彌彌 阿陀 彌陀 陀陀 那佛 謨佛。皆十向 阿佛。圓信 彌佛。方便淨土陀佛。圓住 佛佛。圓向
譜曰。觀諸眾生所有善惡。一相無二。皆順實相。故名隨順等觀一切。
八真如相迴向阿阿。九向 阿彌 彌彌 阿陀 彌陀 陀陀 那佛謨佛。皆十向 阿佛。圓信 彌佛。方便淨土 陀佛。圓住 佛佛。圓向
譜曰。心得自在。等三世佛。常照有無。不得二相。故名真如相也。
九無縛解脫迴向阿阿 阿彌 彌彌 阿陀 彌陀 陀陀 那佛。皆十向謨佛。初地 阿佛。圓信 彌佛。方便淨土 陀佛。圓住 佛佛。圓向
譜曰。照了三世諸法。非有非空。本無縛著。故名無縛解脫也。 謨佛初地者。於教道中。而入證道。雖有佛慧。仍帶權故。次位那佛。准此應知。
十法界無量迴向阿阿 阿彌 彌彌 阿陀 彌陀 陀陀。皆方便淨土那佛。初地 謨佛。二地 阿佛。方便淨土 彌佛。圓住 陀佛。圓行 佛佛。圓向
譜曰。覺一切法中道無相。故名法界無量也。 阿阿等六。皆方便淨土者。緣修已極。功不唐捐。既未發中道佛慧。必歸有餘國故。上賢十向位竟 已上內凡三十心竟
初歡喜地阿陀。二地 彌陀。三地 陀陀。四地 那佛。三地謨佛。四地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。出生一切佛法。荷負法界有情。名之為地。初歡喜地者。初破無明。證真中道。捨異生性。入同生性。故大樂歡喜也。分得如來十力。四無所畏。十八不共法等。初入實報無障礙土。能於百佛世界。示現八相成道。利益羣品。故云證道同圓。今約教門。故阿阿等散善不行。唯阿陀等三。名為定善。及那佛。謨佛。可以漸增品位。若阿佛。則按位便同圓住。彌佛。陀佛。則勝進便成圓行圓向至於佛佛。則開麤顯妙。即為圓地也。下皆准知。
二離垢地阿陀。三地 彌陀。四地 陀陀。五地 那佛。四地謨佛。五地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。以正無相入眾生界。具淨尸羅遠離起微細犯諸煩惱垢。名離垢地也。此地能於千佛世界示現作佛。自此以下。地地倍勝。具如華嚴十地品說
三發光地阿陀。四地 彌陀。五地 陀陀。六地 那佛。五地謨佛。六地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。成就勝定大法總持。能發無邊妙慧光明。名發光地也。
四燄慧地阿陀。五地 彌陀。六地 陀陀。七地 那佛。六地謨佛。七地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。安住最勝菩提分法。燒煩惱薪。名燄慧地也
五難勝地阿陀。六地 彌陀。七地 陀陀。八地 那佛。七地謨佛。八地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。真俗兩智。行相互違。合令相應。名難勝地也。
六現前地阿陀。七地 彌陀。八地 陀陀。九地 那佛。八地謨佛。九地 阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。住緣起智。引無分別最勝般若令現前故。名現前地也。
七遠行地彌陀。八地 陀陀。九地 那佛。八地 謨佛。九地阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。至無相住功用後邊。出過世間及出世間二乘道故。名遠行地也。 阿陀不行者。依教道中。八地真無生法忍最難階故。
八不動地彌陀。九地 陀陀。十地 那佛。九地 謨佛。十地阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。無分別智任運相續。相用煩惱不能動故。名不動地也。
九善慧地彌陀。十地 陀陀。等覺 那佛。十地 謨佛。等覺阿佛。圓住 彌佛。圓行 陀佛。圓向 佛佛。圓地
譜曰。成就微妙四無礙解。能徧十方善說法故。名善慧地也。
十法雲地彌陀 陀陀。皆等覺 那佛。等覺 謨佛。圓住阿佛。圓行 彌佛。圓向 陀佛。圓地 佛佛。圓等覺
譜曰。大法智雲。含眾德水。蔭蔽一切。充滿法身。故名法雲地也。陀陀亦等覺者。於教道中無可進故。
等覺菩薩那佛 謨佛。皆圓行 阿佛。圓向 彌佛。圓地陀佛。別妙覺佛 佛佛。圓究竟妙覺
譜曰。邊際智滿。入重玄門。若望法雲。已名為佛。若望妙覺。猶名菩薩。故稱等覺也。於教道中。更無可進。故彌陀等亦皆不行。須遇佛字。方得開顯增進耳。陀佛成別佛者。應界外機。示圓滿報。徧坐塵剎道場故。佛佛成圓佛者。盡無明源。顯究竟覺。不異圓家十行故。
別教妙覺佛位阿阿 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 佛佛。皆究竟妙覺
譜曰。金剛後心。朗然大覺。妙智窮源。無明習盡。翛然無累。寂而常照所證真如。名為法身。所轉四智相應心品。及無垢識所變無漏身土。盡未來際。常住不滅。名自受用報身。為地上菩薩。示坐蓮華臺藏世界。現有剎塵相好莊嚴。名勝應身。亦名他受用報身。但由平等性智之力。令其得見。不須別起成事化故。為地前菩薩。及利根三乘。示現色究竟天最高大身。名帶劣勝應身。亦名大化身。從成所作智所示現故。為鈍根三乘。及博地凡夫。示現菩提樹下父母所生之身。名劣應身。亦名千百億化身。為一切異生。示現種種雜趣殊形。名隨類化身。此二亦皆成所作智所示現故。當知四十二品無明未盡。未得圓滿無上菩提。終不得名妙覺極果。但以別教被鈍根故。僅說無明止十二品。遂計斷十二品無明。便成妙覺。然此妙覺。必是圓妙覺位之所示現。故於此位。再得陀佛。便可開權顯實。開迹顯本矣。况更得佛佛耶。
十二別教位次門竟