---
title: "選佛譜 · 十三圓教位次門"
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/cmcwdhbrg00e3jx040hhe0bmi"
---

### 十三圓教位次門凡八位

> Thirteen Ranks of the Perfect Teaching<note>Eight positions in total</note>

譜曰。圓妙。圓滿。圓足。圓頓。故名圓教。一切因緣所生法。無不即空假中。三諦圓融。不可思議。是為圓妙。舉一即三。言三即一。三一相即。無有缺減。是為圓滿。由有理具三千。方有事造三千。由觀事造三千。即顯理具三千。圓見事理一念具足。是為圓足。迷之不減。悟之不增。當下圓成。體非漸證。是為圓頓。故云心佛眾生。三無差別。眾生如。佛如。一如無二如。一色一香。無非中道。一切諸法。皆是佛法。前三教人。乃至一切眾生。從來不出此理性中。但由日用不知。雖終日行而不自覺。一覺此理。則如演若歇狂。本頭如故。翳病既盡。華處全空。故云圓滿菩提。歸無所得也。以此圓解歷一切法。則一切法無不皆圓。治世語言。資生產業。皆與實相不相違背。况前三教。本是為實所施之權。豈不一一皆圓妙耶。古人所以簡偏圓者。正是簡情原非簡法若謂有法獨圓。則必更有不圓之法與之為對。既有對待。便是不妙。不滿。不足。何能獨頓。故知末世談圓。有名無義久矣。問。既云圓頓圓足。何容更立位次。答。若執定無位次。亦非圓足圓頓。以不具足因果修證法故。以不得一位一切位。一切位一位之妙體故。所以欲達圓宗。須明六即。謂始終迷悟。故言六。一性無殊。故言即。不變隨緣。故言六。隨緣不變。故言即。全性起逆順兩修。故言六。全逆順兩修皆在性故言即。知六而不知即。必生退屈。知即而不知六。必生上慢。又設不知即。則依何有六。設不知六。則即何所即。故六即義。雙照性修事理聖凡迷悟因果。無不圓也。然理即在迷。眾生本證。由聞名字。乃修圓頓妙觀。故須五品觀成。方階圓位。又以分證位長。略分為六。所謂住。行。向。地。及以等覺。金剛後心。至於妙覺極果。乃是諸教之所同歸。即位次而非位次。不應列入因位中矣。問。果位若不列入因位。則前三教佛果。何以各列因位後耶。答。前三佛位。各約當教。假名為果。若望圓位。則總屬因故也。

> The treatise says: "Perfect and wondrous, perfect and complete, perfect and sufficient, perfect and sudden—this is why it is called the Perfect Teaching. All dharmas arising from causes and conditions are none other than Emptiness, the Provisional, and the Middle. The three truths are perfectly fused, inconceivable—this is what is meant by 'perfect and wondrous.' Raise one and three are included; speak of three and one is included. The three and the one interpenetrate without any lack or deficiency—this is what is meant by 'perfect and complete.' Because the Principle inherently contains the three thousand worlds, the phenomenal arising of the three thousand worlds follows. Through contemplating the phenomenal arising of the three thousand worlds, the Principle's inherent possession of the three thousand worlds is revealed. Perfectly seeing both phenomenon and Principle, one thought-moment is fully complete—this is what is meant by 'perfect and sufficient.' Delusion does not diminish it; awakening does not increase it. It is perfectly accomplished right now; its essence is not attained through gradual realization—this is what is meant by 'perfect and sudden.' Therefore, it is said: 'Mind, Buddhas, and sentient beings—these three are without distinction.' Sentient beings are Thus; Buddhas are Thus. One Thusness, not two Thusnesses. Every form, every fragrance—none are apart from the Middle Way. All dharmas are none other than the Dharma of the Buddha. Followers of the previous three teachings, and indeed all sentient beings, have never once departed from this Principle-nature. But because they do not recognize it in daily life, though they act within it all day, they remain unaware. Once awakened to this Principle, it is like Yajñadatta ceasing his madness—his original head was there all along. When the eye-disease is gone, the flowers in the sky all vanish. Hence it is said: 'Perfect Bodhi returns to having nothing attained.' When this perfect understanding is applied to all dharmas, no dharma is not perfect. The languages of worldly governance, the enterprises that sustain livelihood—all are not contrary to ultimate reality. How much more so the previous three teachings, which were skillful means established for the sake of the Real. How could each one not be perfectly wondrous? The ancient masters distinguished the partial from the perfect precisely to distinguish our emotional attachments, not to distinguish dharmas themselves. If one claims there is a dharma that is uniquely perfect, then there must necessarily be dharmas that are not perfect to stand in contrast. Once there is contrast, it is no longer wondrous, not complete, not sufficient—how could it be uniquely sudden? Know that in these latter ages, those who speak of the Perfect have long had its name without its meaning. Question: Since it is said to be perfect-sudden and perfect-sufficient, how can position-stages still be established? Answer: If one stubbornly insists on no position-stages, that likewise is not perfect-sufficiency or perfect-suddenness—because it would lack the dharmas of cause and effect, cultivation and realization; because it would fail to embody the wondrous essence in which one position is all positions and all positions are one position. Therefore, to reach the Perfect Teaching, one must understand the Six Identities. Thus: from beginning to end there is delusion and awakening—therefore 'six.' One nature, no distinction—therefore 'identity.' Unchanging yet according with conditions—therefore 'six.' According with conditions yet unchanging—therefore 'identity.' The full nature gives rise to both contrary and compliant cultivation—therefore 'six.' Both contrary and compliant cultivation are wholly within the nature—therefore 'identity.' To know the six but not the identity necessarily produces withdrawal and discouragement. To know the identity but not the six necessarily produces arrogance. Furthermore, if one does not know the identity, upon what basis are there six? If one does not know the six, what is the identity identical to? Therefore, the meaning of the Six Identities perfectly illuminates nature and cultivation, principle and phenomenon, sages and ordinary beings, delusion and awakening, cause and effect—nothing is not perfect. Yet the Principle is identical even in delusion; sentient beings are originally enlightened. But because they come to hear the name, they practice the perfect-sudden wondrous contemplation. Hence the Five Stages of Contemplation must be accomplished before one can ascend to the perfect position. Also, because the stage of partial realization is long, it is roughly divided into six: namely, Abiding, Practice, Dedication, Ground, and Equal Enlightenment. The vajra-like final thought, and ultimately the supreme fruit of Wonderful Enlightenment—these are the common destination of all the teachings. It is position-stages yet not position-stages; it should not be listed among the causes-stage positions. Question: If the fruit-position is not included among the cause positions, then why are the Buddha-fruits of the previous three teachings each listed after their cause positions? Answer: The Buddha-positions of the previous three are each defined according to their own teaching and provisionally called 'fruit.' But when measured against the perfect position, they all belong to the cause.

圓五品位那那　那謨　謨謨。皆無生懺　阿陀　彌陀　陀陀。皆圓十信那佛。上品中生　謨佛。上品上生　阿佛。圓十住　彌佛。圓十行　陀佛。圓十向　佛佛。圓十地

> Five Stages of Perfect Realization<note>Na-na, na-mo, mo-mo. All are unborn repentance. A-mi, mi-tuo, tuo-tuo. All are the Ten Faiths of Perfect Realization, na-fo. Upper-grade middle rebirth, mo-fo. Upper-grade upper rebirth, a-fo. The Ten Abodes of Perfect Realization, mi-fo. The Ten Practices of Perfect Realization, tuo-fo. The Ten Dedications of Perfect Realization, fo-fo. The Ten Grounds of Perfect Realization.</note>

譜曰。言外凡五品觀行即佛者。依法華經立。一隨喜品。謂隨順妙法。慶己慶他。二讀誦品。謂受持文義。以資理觀。如膏助火。愈益其明。三講說品。謂理觀轉勝。弘誓熏心。導利前人。化功歸己。四兼行六度。謂理觀既熟。傍兼事行。能令少施功德與虛空等。持戒等亦復如是。五正行六度。謂自行化他。事理具足。觀心無礙。轉勝於前。此五品位。分作三心。謂初二品。名為初心。任運能感同居淨土中品下生。第三。第四。名為中心。任運能感中品中生。第五一品。名為後心。任運能感中品上生。然非勝進之旨。故不列之。那那等三無生懺者。若在觀行之中。自能圓伏五住煩惱。或時出觀。未免現起煩惱。故須觀罪實相也。阿彌等三不行。唯行阿陀等三者。須藉定善。方可淨六根故。那佛上品中生者。已能善解義趣。又承化佛授手故。謨佛上品上生者。已能讀誦修行。又得佛光迎接故。阿佛圓住者。妙觀力強。徑入阿字門故。彌佛圓行。陀佛圓向。佛佛圓地者。圓人善超。一生能頓入故

圓十信位阿阿　阿彌　彌彌　阿陀　彌陀　陀陀　那佛　謨佛。皆方便阿佛。圓十住　彌佛。圓十行　陀佛。圓十向　佛佛。圓十地

> Perfecting the Ten Faith Stages<note>Ah Ah, Amita, Amita, Amituo, Amituo, Tuotuo, Na Fo, Mofu. All are expedient means, Buddha. Perfecting the Ten Abiding Stages, Buddha. Perfecting the Ten Practices, Buddha. Perfecting the Ten Transferences, Buddha. Perfecting the Ten Grounds.</note>

譜曰。言內凡十信相似即佛者。謂善修平等法界。即成信心。善修慈悲誓願。即成念心。善修圓妙止觀。成精進心。善破三惑。即成慧心。善知通塞。即成定心。善調圓妙道品。成不退心。善修助道。成護法心。善知次位。成迴向心。善修安忍。即成戒心。善修無著。即成願心。此與別教十心。名雖是同。義則永異。別教用生滅觀。從假入空。僅伏見思煩惱。圓教用妙三觀。直觀法性。圓伏無明。發相似解。於初信心。任運先斷見惑。至七心時。三界思盡。與四果齊。八九十心。圓斷界內界外塵沙。雖斷見思塵沙皆盡。非本所期。不以為喜。何以故。本意唯欲斷無明入佛住故。譬如冶鐵。意在成器。麤垢先落。未遂本期。不生喜也。此十信位。亦分三心。從初至七。同別七住。皆名初心。任運能感同居淨土上品下生。八心。九心。擬同別教十住十行。名為中心。任運能感上品中生。第十願心。擬同別十迴向。名為後心。任運能感上品上生。然亦未名勝進。故不列之。阿阿等八。皆方便淨土者。十信滿心。若未發真。必歸界外有餘國故。阿佛等四。僅與五品同者。五品亦云即十信故。

圓十住位阿阿　阿彌　彌彌。皆圓十行　阿陀　彌陀　陀陀。皆圓十向那佛。圓十行　謨佛。圓十向　阿佛。圓十地　彌佛。圓等覺　陀佛。金剛心　佛佛。究竟妙覺

譜曰。言分證即佛者。謂十住。十行。十迴向。十地。等覺。共四十一聖位也。有謂頓悟即佛。無復位次之殊。又謂頓悟初心。即是究竟圓極。而有四十二位者。是化鈍根。方便立淺深之名。又有謂初頓悟至十住。即是十地。而說有十行。十迴向。十地者。是重說耳。智者大師判云。諸解悉是偏取。然平等法界。尚不論悟與不悟。孰辨淺深。既得論悟與不悟。何妨論於淺深。究竟大乘。無過華嚴。大集。般若。法華。涅槃。雖明法界平等。無說無示。而菩薩行位。終自炳然。大論云。譬如入海。有始入者。到中者。至彼岸者。普賢觀云。大乘因者。諸法實相。大乘果者。亦諸法實相。論諸次位。非徒臆說。文今依此義。故於分證佛中。仍分住。行。向。地。等覺。之殊也。問。既分四十一位。何不廣列。如別教耶。答。為破行向地為重說。故須略明階次。為顯圓人善超。一念便能開示悟入。不同別教歷別艱辛。故不須廣列也。今先明十住者。初發心住。乃至十灌頂住。名不異別。義亦永殊。別教用無生觀。初住斷見。七住盡思。十住僅斷界內塵沙。今用圓妙一心三觀。直斷一品無明而入初住。即能百界作佛。八相成道。與別教歡喜地齊。故華嚴云。初發心時。便成正覺。成就慧身。不由他悟。清淨妙法身。湛然應一切。文慧身。即般若德。了因慧心開發也。妙法身。即法身德。正因理心開發也。應一切。即解脫德。緣因善心開發也。如此三身三德發得本有。故名初發心住。次從二住以去。各斷一品無明。各增一分三德。乃至十住。便齊別教十法雲地。譬如月體雖無增減。而黑相漸減。則白光漸增也。

圓十行位阿阿　阿彌　彌彌　那佛。皆圓十向　阿陀　彌陀　陀陀。皆圓向贈一擲謨佛。圓向贈一　阿佛。圓十地　彌佛。圓等覺　陀佛。金剛後心　佛佛。究竟妙覺

譜曰。從十住後。更斷十品無明。成十行位。名亦與別教同。然初歡喜行。即與別等覺齊。二饒益行。即與別妙覺齊。三行已去。所有智斷。並非別教行人所知。以別教教道僅說十二品無明故。然亦應知別教圓滿報佛。決非局在圓教二行。必是圓妙覺佛之所示現。故須開迹顯本也。問。阿陀等四。何不徑登圓地。乃僅圓向贈一耶。答。地法尊勝。故須阿佛。乃能登之。如大佛頂經。於十迴向後心。更明四種妙圓加行。即此意也。

圓十迴向位阿阿　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。圓十地　彌佛。圓等覺　陀佛。金剛心　佛佛。究竟妙覺

譜曰。名亦與別教同。但須十行之後。更破十品無明。乃成十迴向也。

圓十地位阿阿　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。圓等覺　彌佛。金剛心　陀佛　佛佛。皆究竟妙覺

譜曰。十迴向後。更破一品無明。乃成十地。故名雖亦同別地。而智斷則永異矣。阿佛方階等覺者。自十地望之。已如佛故。

圓等覺位阿阿　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。金剛後心　彌佛　陀佛　佛佛。皆究竟妙覺

譜曰。十地後心。更斷一品無明。入等覺位。於變易生死海中。唯餘一生。故名一生所繫菩薩。　阿佛金剛後心者。入重玄門。徧修普賢行願海故。

金剛後心阿阿　阿彌　彌彌　那佛。皆贈一阿陀　彌陀　陀陀　謨佛。皆贈二　阿佛　彌佛　陀佛　佛佛。皆究竟妙覺

譜曰。等覺位中。更開出金剛後心者。大佛頂經云。從乾慧心。至等覺已。是覺始獲金剛心中初乾慧地。如是重重單複十二。方盡妙覺。成無上道。智者大師淨名疏云。圓教始從初住。終至法雲。圓斷諸見。猶有習在。等覺入重玄門。千萬億劫重修凡事。見理分明。習氣微薄。直至最後金剛喻定。斷餘微習。方得究盡本來妙覺明體。而成無上道也。問。既云入重玄門。千萬億劫重修凡事。何以阿佛即登究竟妙覺。答。大佛頂經又云。識陰若盡。則汝現前諸根互用。從互用中。能入菩薩金剛乾慧。圓明精心。於中發化。如是乃超信。住。行。向。十地。等覺。入於如來妙莊嚴海。圓滿菩提。歸無所得。由是觀之。則金剛後心。欲入妙覺。特一間耳。縱歷千萬億劫。何異彈指頃耶。

十三圓教位次門竟