天台四教儀 1.65

1.65

然圓教位次若不以六即判之，則多濫上聖，故須六即判位。謂「一切眾生皆有佛性」，「有佛、無佛性相常住」，又云「一色一香無非中道」等言，總是理即；次從善知識，及從經卷聞見此言，為名字即；依教修行，為觀行即（五品位）；相似解發，為相似即（十信）；分破分見，為分證即（從初住至等覺）；智斷圓滿，為究竟即（妙覺位）。約修行位次從淺至深，故名為六。約所顯理體，位位不二，故名為即。是故深識「六」字不生上慢，委明「即」字不生自屈，可歸可依，思之擇之。略明圓教位竟。

However, if the ranks of the perfect teaching are not judged by means of the six identities, there would be much confusion with the superior sages; hence one must determine the ranks by means of the six identities. Statements such as 'all sentient beings have Buddha-nature,' 'whether there is a Buddha or no Buddha, the nature and marks are permanently abiding,' and 'a single color or a single scent is nothing other than the Middle Way' are entirely identity in principle. Next, hearing and seeing these words from good spiritual friends and from sūtra scrolls is identity in verbal designation. Cultivating in accordance with the teaching is identity in contemplative practice (the ranks of the five preliminary grades). When an understanding of resemblance arises, it is identity in resemblance (the ten faiths). When breaking through in parts and seeing in parts, it is identity in partial realization (from the first abode to virtual enlightenment). When wisdom and severing are fully complete, it is identity in the ultimate (the rank of sublime enlightenment). Explaining according to the stages of practice from shallow to deep, they are therefore called six. Explaining according to the substance of the principle revealed, each rank is non-dual, so it is called identity. Therefore, deeply understanding the word 'six,' one does not generate superior arrogance; thoroughly comprehending the word 'identity,' one does not generate self-deprecation. This can be taken as a refuge and relied upon; reflect upon it and discern it. The brief explanation of the ranks of the perfect teaching is finished.