天台四教儀 1.40

1.40

次明通教者，通前藏教，通後別、圓，故名通教。又從當教得名，謂三人同以無言說道，體色入空，故名通教。依《大品經》，乾慧等十地，即是此教位次也。一乾慧地，未有理水故得其名，即外凡位，與藏教五停心、總、別等三位齊。二性地，相似得法性水，伏見思惑，即內凡位，與藏教四善根齊。三八人地、四見地，此二位入無間三昧，斷三界八十八使見盡，發真無漏，見真諦理，與藏教初果齊。五薄地，斷欲界九品思前六品，與藏教二果齊。六離欲地，斷欲界九品思盡，與藏教三果齊。七已辦地，斷三界見思惑盡，但斷正使，不能侵習，如燒木成炭，與藏教四果齊。聲聞位齊此。八辟支佛地，更侵習氣，如燒炭成灰。九菩薩地，正使斷盡，與二乘同，扶習潤生，道觀雙流，遊戲神通，淨佛國土。十佛地，機緣若熟，以一念相應慧頓斷殘習，坐七寶菩提樹下，以天衣為座，現帶劣勝應身成佛。為三乘根性轉無生四諦法輪，緣盡入滅，正習俱除，如炭灰俱盡。經云：「三獸度河，謂象、馬、兔也。」喻斷惑不同故。又經云：「諸法實相，三乘皆得，亦不名佛。」即此教也。此教三乘因同果異，證果雖異，同斷見思、同出分段、同證偏真。然於菩薩中有二種，謂利、鈍。鈍則但見偏空、不見不空，止成當教果頭佛，行因雖殊，果與藏教齊，故言通前；若利根菩薩，非但見空，兼見不空，不空即中道。分二種：謂但不但，若見但中，別教來接；若見不但中，圓教來接。故言通後。

Next, the shared teaching is explained. It connects with the preceding Tripitaka teaching and connects with the subsequent distinct and perfect [teachings]; hence it is named the "shared teaching." Furthermore, it receives its name from within the teaching itself, meaning that persons of the three vehicles alike rely on the ineffable path, embodying form to enter emptiness; hence it is named the shared teaching. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, the ten grounds beginning with dry wisdom are precisely the ranks of this teaching. First is the Ground of Dry Wisdom: because it does not yet possess the water of principle, it obtains this name; this is the rank of external ordinary beings, equal to the three ranks of the five meditations for settling the mind and the general and specific applications of mindfulness in the Tripitaka teaching. Second is the Ground of Nature: one semblantly obtains the water of Dharma-nature and subdues the delusions of views and thought; this is the rank of internal ordinary beings, equal to the four wholesome roots in the Tripitaka teaching. Third is the Ground of the Eight Intelligents, and fourth is the Ground of Vision: in these two ranks one enters the uninterrupted samādhi, completely severs the eighty-eight entangling delusions of views of the three realms, produces genuine uncorrupted [wisdom], and perceives the principle of ultimate truth, equal to the first fruit of the Tripitaka teaching. Fifth is the Ground of Thinning: one severs the first six of the nine grades of [delusions of] thought in the desire realm, equal to the second fruit of the Tripitaka teaching. Sixth is the Ground of Freedom from Desire: one severs all nine grades of [delusions of] thought in the desire realm, equal to the third fruit of the Tripitaka teaching. Seventh is the Ground of Having Completed: one severs all delusions of views and thought of the three realms, but only severs the active entanglements without being able to affect the latent habits, like burning wood into charcoal; this is equal to the fourth fruit of the Tripitaka teaching. The ranks of the śrāvaka are equal to this point. Eighth is the Ground of the Pratyekabuddha: one further affects the latent habits, like burning charcoal into ash. Ninth is the Ground of the Bodhisattva: active entanglements are completely severed, identical with the two vehicles; one supports latent habits to moisturize rebirth, while the path and contemplation flow together; one disports in spiritual penetrations and purifies Buddha lands. Tenth is the Ground of the Buddha: when conditions and capacity have ripened, with a single thought-moment of corresponding wisdom one suddenly severs the residual latent habits, sits beneath a seven-jeweled Bodhi tree using heavenly garments as a seat, and manifests a superior response body with inferior traces to achieve buddhahood. For the capacities of the three vehicles, he turns the Dharma wheel of the four truths of non-arising; when conditions are exhausted he enters extinction, with active [delusions] and latent habits both eliminated, like charcoal and ash both consumed. A sūtra says: "Three beasts cross the river, namely the elephant, the horse, and the hare," because it exemplifies the differences in severing delusions. Again, a sūtra says: "The real mark of all phenomena is attained alike by the three vehicles, yet they are not called Buddhas." This refers precisely to this teaching. In this teaching, the causes for the three vehicles are the same while the fruits are different; although their realized fruits differ, they alike sever views and thought, alike transcend segmented [birth and death], and alike realize biased emptiness. Yet among bodhisattvas there are two types, namely sharp and dull. The dull merely perceive biased emptiness and do not perceive the non-empty; they only achieve the fruit-head Buddha of the teaching itself; although their causal practices differ, their fruit is equal to that of the Tripitaka teaching, hence it is said to "connect with the preceding." If a bodhisattva of sharp faculty not only perceives emptiness but also perceives the non-empty, the non-empty is precisely the Middle Way. It is divided into two types: the "exclusive" and the "non-exclusive." If one perceives the exclusive Middle, the distinct teaching comes to receive them; if one perceives the non-exclusive Middle, the perfect teaching comes to receive them. Hence it is said to "connect with the subsequent."