天台四教儀 1.65

1.65

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.