教觀綱宗 1.37

1.37

究竟即者，三乘無學位也。一、小乘第四阿羅漢果。此含三義，一、殺賊，二、應供，三、無生。斷三界見思俱盡，子縛已斷，果縛尚存，名有餘涅槃。若灰身泯智，名無餘涅槃。二、中乘辟支佛果，此人根性稍利，逆順觀察十二因緣，斷見思惑。與羅漢同，更侵習氣，故居聲聞上。三、大乘佛果。此人根性大利，從初發心，緣四諦境，發四弘誓，即名菩薩修行六度。初阿僧祇劫，事行雖強，理觀尚弱，準望聲聞，在外凡位。第二阿僧祇劫，諦解漸明，在煖位。第三阿僧祇劫，諦解轉明，在頂位。六度既滿，更住百劫，修相好因，在下忍位。次入補處生兜率天，乃至入胎、出胎、出家、降魔、安坐不動時，是中忍位。次一剎那入上忍，次一剎那入世第一，發真無漏三十四心，頓斷見思，正習無餘，坐木菩提樹下，以生草為座，成劣應身（如釋迦丈六、彌勒十六丈等）。受梵王請，三轉法輪，度三根性，緣盡入滅。與阿羅漢、辟支佛究竟同證偏真法性，無復身智依正可得。

Ultimate identity is the stage beyond training in the three vehicles. First is the fourth arhat fruit of the Small Vehicle. This contains three meanings: first, slayer of the thieves; second, worthy of offerings; third, non-arising. Having severed delusions of view and thought of the three realms completely, the bondage of causes is already severed, while the bondage of fruition still remains; this is called nirvāṇa with remainder. When the body is reduced to ashes and consciousness is extinguished, it is called nirvāṇa without remainder. Second is the fruit of the pratyekabuddha of the middle vehicle; this person's faculties are somewhat sharper, contemplating the twelve links of dependent origination in forward and reverse orders to sever the delusions of view and thought. Although identical with the arhat [in this severing], they further encroach upon habit energies, and thus rank above the śrāvaka. Third is the Buddha fruit of the Great Vehicle. This person's faculties are exceptionally sharp; from the initial generation of the aspiration, conditioning the object of the four truths, they give rise to the four universal vows and are called a bodhisattva practicing the six perfections. During the first asaṃkhyeya kalpa, although phenomenal practice is strong, contemplation of principle is still weak; compared with the śrāvaka, they are at the stage of the outer ordinary person. In the second asaṃkhyeya kalpa, understanding of the truths becomes gradually clear; they are at the stage of heat. In the third asaṃkhyeya kalpa, understanding of the truths turns even clearer; they are at the stage of summit. When the six perfections are fulfilled, they abide further for a hundred kalpas cultivating the causes of the marks and characteristics; they are at the stage of lower forbearance. Next, entering the stage of succession, they are born in Tuṣita Heaven, and up to the times of entering the womb, leaving the womb, going forth from the household life, subduing Māra, and sitting motionless, this is the stage of middle forbearance. In the next single kṣaṇa they enter upper forbearance; in the next single kṣaṇa they enter the highest mundane dharma; giving rise to the true uncontaminated thirty-four minds, they suddenly sever views and thought, eliminating both active defilements and habit energies without remainder, and sitting beneath the wooden Bodhi tree with fresh grass for a seat, they achieve the inferior manifestation body (such as Śākyamuni's sixteen-foot body, Maitreya's one hundred sixty-foot body, and the like). Receiving the invitation of King Brahmā, they turn the wheel of the Dharma three times, deliver beings of the three faculties, and enter extinction when their conditions are exhausted. Ultimately, together with the arhat and pratyekabuddha, they equally realize the biased real Dharma-nature, with no further body, wisdom, direct, or environmental [retribution] to be found.