教觀綱宗 1.48

1.48

此教亦具三乘根性，同以滅諦為初門。然鈍根二乘，但見於空，不見不空，仍與三藏同歸灰斷，故名通前。利根三乘，不但見空，兼見不空，不空即是中道，則被別、圓來接，故名通後。中道，又分為二，一者但中，唯有理性，不具諸法。見但中者，接入別教。二者圓中，此理圓妙，具一切法。見圓中者，接入圓教。就此被接，又約三位。一者上根，八人、見地被接；二者中根，薄地、離欲地被接；三者下根，已辦地、支佛地被接。就此三位被接，又各有按位勝進二義。若按位接，或同別十向，或同圓十信。若勝進接，或登別初地，或登圓初住。既被接已，實是別、圓二教菩薩。於當教中，仍存第九菩薩地名。至機緣熟，示現成佛，乃是別地圓住。來示世間最高大身。非由通教教道得成佛也。通教尚無實成佛義，況藏教哉？藏教佛果，亦皆別地圓住所現劣應身耳。

This teaching also possesses the faculties and natures of the three vehicles, which together take the truth of cessation as their initial entrance. However, the dull-facultied of the two vehicles only see emptiness and do not see non-emptiness; they still return to reduction to ash and extinction together with the Tripiṭaka [teaching], and hence it is called 'sharing with the preceding.' The sharp-facultied of the three vehicles not only see emptiness but also see non-emptiness; non-emptiness is precisely the middle path, so they are received by the distinct and complete [teachings], and hence it is called 'sharing with the subsequent.' The middle path is again divided into two: first, the exclusive middle, which has only the nature of principle and is not endowed with all dharmas. Those who see the exclusive middle are received into the distinct teaching. Second, the complete middle: this principle is completely wondrous and endowed with all dharmas. Those who see the complete middle are received into the complete teaching. Regarding this reception, it is further treated according to three ranks: first, those of superior faculties are received at the [stages of the] eight persons and seeing; second, those of medium faculties are received at the [stages of] thinning and freedom from desire; third, those of inferior faculties are received at the [stages of] having completed what was to be done and pratyekabuddhas. Regarding these three ranks being received, each also has the two meanings of following the rank and advancing superiorly. If received by following the rank, they are either equivalent to the distinct ten dedications or equivalent to the complete ten faiths. If received by advancing superiorly, they either ascend to the distinct first ground or ascend to the complete first abode. Once they have been received, they are actually bodhisattvas of the two teachings, distinct and complete. Within their own teaching, the name of the ninth bodhisattva stage is still retained. When the conditions of capacity are ripe, their manifesting the attainment of Buddhahood is in fact [attained by] the distinct grounds and complete abodes coming to manifest the highest and largest body in the world. It is not that Buddhahood can be attained through the doctrinal path of the shared teaching. The shared teaching does not even possess the meaning of actual attainment of Buddhahood, how much less the Tripiṭaka teaching! The Buddha-fruit of the Tripiṭaka teaching is also merely an inferior response body manifested by the distinct grounds and complete abodes.