---
title: "太虛大師全書．第六編　法相唯識學 · 戊一　十八位"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjbyu800yrt10nde2eha3m"
---

### 戊一　十八位

> Chapter 18: The Eighteen Realms

所說修對治，分位有十八：謂因、入、行、果、作、無作、殊勝、上、無上、解行、入、出離、記、說、灌頂、及證得、勝利、成所作。

> The practice of counteracting obstacles is described in eighteen stages: cause, entry, practice, result, action, non-action, excellence, superior, supreme, understanding through practice, entering, liberation, recollection, teaching, anointing, attainment, benefit, and accomplishment.

此八句是解釋修行上十八分位的。此十八位，是由凡夫進入佛果的階段：一、因位者，就是種性位，種性有本性住種和習所成種，本性住種即無始以來的俱生種性，習所成種就是由聽聞正法所成的無漏種，此在法相唯識宗，則說為五種種性：謂聲聞，獨覺，菩薩，不定、無性之五。此中無性即無出世種子，不能解脫。此中因分位，就正指習所成種，能具大乘行相，是具體而微的大乘種性，如外凡的菩薩能修六度，但未能與空勝解相應，不過以此熏習增長成菩薩種性而已。二、入位者，就是已入初住以上，而經十住、十行、十迴向的菩薩。三、行位者，就是發心修行未得聖果的加行菩薩。四、果位者，就是由修加行而證得初地的菩薩。五、作位者，就是有學位。六、無作者，即無學羅漢位。七、殊勝者，就是已成就殊勝的功德了。上七雖就大乘以說，而實通三乘。八、上者，就是出過二乘以上之菩薩，在菩薩以上還有佛。九、無上者，就是佛果位。十、解行者，從十住的初住到四加行為勝解行位。十一、入位者，就是證入初歡喜地。十二、出離者，從二地至七地，每地都有出離故。十三、受記位者，就是八地菩薩知道自己修了二阿僧祇劫，必當作佛。十四、說位者，就是九地已得四無礙辯才，善辯法要。十五、灌頂位者，就是第十地，如來已為灌頂故。十六、證得位者，就是證得佛的法身。十七、勝利位者，就是證得佛的報身，受用佛的勝利果故。十八、成所作者，就是變化身，以為成辦度眾生事故。此中八至十五位全在菩薩位上說，證得等三位，則是說的佛果上事。

> These eight verses explain the eighteen stages of spiritual practice. These eighteen stages trace the progression from ordinary beings to Buddhahood: 1. \*\*The Stage of Potential\*\* refers to the lineage stage. There are two kinds of lineage: the intrinsic lineage, which is the innate potential present since beginningless time, and the cultivated lineage, which is the uncontaminated seed developed through hearing the true Dharma. In the Yogācāra school, this is explained as five types of lineage: those of the Śrāvaka, the Pratyekabuddha, the Bodhisattva, the indeterminate, and those without lineage. Those without lineage lack the seeds for transcendence and cannot attain liberation. This stage of potential specifically points to the cultivated lineage—those who embody the Mahāyāna path in its nascent form. For example, ordinary practitioners can cultivate the Six Perfections, but they have not yet aligned with the profound insight into Emptiness. They are merely nurturing and strengthening their Bodhisattva potential through practice. 2. \*\*The Stage of Entry\*\* refers to those who have entered the first abode and above, progressing through the ten abodes, ten practices, and ten dedications. 3. \*\*The Stage of Practice\*\* refers to Bodhisattvas who have aroused the aspiration but have not yet attained the noble fruits—those in the preparatory practices. 4. \*\*The Stage of Fruition\*\* refers to those who, through completing the preparatory practices, have realized the first ground. 5. \*\*The Stage of Activity\*\* refers to those still in training. 6. \*\*The Stage of Non-Activity\*\* refers to the Arhats who have completed their training. 7. \*\*The Stage of Excellence\*\* refers to those who have already accomplished supreme merits. Although the above seven stages are described in Mahāyāna terms, they actually apply to all three vehicles. 8. \*\*The Superior Stage\*\* refers to Bodhisattvas who have surpassed the two lesser vehicles. Above the Bodhisattvas, there is still Buddhahood. 9. \*\*The Supreme Stage\*\* refers to the fruit of Buddhahood itself. 10. \*\*The Stage of Understanding and Practice\*\* spans from the first abode through the four preparatory practices. 11. \*\*The Stage of Entry\*\* refers to realizing the first ground, the Ground of Joy. 12. \*\*The Stage of Departure\*\* spans from the second to the seventh ground, as each ground involves a departure from defilements. 13. \*\*The Stage of Prophecy\*\* refers to eighth-ground Bodhisattvas who know that after two immeasurable eons of practice, they will certainly become Buddhas. 14. \*\*The Stage of Teaching\*\* refers to the ninth ground, where one has attained the four unobstructed eloquence and can skillfully expound the essentials of the Dharma. 15. \*\*The Stage of Consecration\*\* refers to the tenth ground, where the Tathāgata has already conferred the consecration. 16. \*\*The Stage of Realization\*\* refers to realizing the Dharma body of the Buddha. 17. \*\*The Stage of Victory\*\* refers to realizing the Reward body of the Buddha, enjoying the victorious fruits of enlightenment. 18. \*\*The Stage of Accomplishment\*\* refers to the Transformation body, manifested for the purpose of liberating sentient beings. Among these, stages eight through fifteen are all described in terms of the Bodhisattva path, while the stages of realization, victory, and accomplishment describe the fruits of Buddhahood.