教觀綱宗 1.59

1.59

十法成乘者，一、緣於登地中道之境，而為所觀，逈出空有之表；二、真正發心普為法界；三、安心止觀定愛慧策；四、次第遍破三惑；五、識次第三觀為通，見思塵沙無明為塞，傳傳檢校，是塞令通；六、調適三十七道品，是菩薩寶炬陀羅尼，入三解脫門，證中無漏；七、用前藏通法門，助開實相；八、善知信、住、行、向地等妙七位差別，終不謂我叨極上聖；九、離違順、強軟二賊，策十信位入於十住；十、離相似法愛，策三十心，令入十地。

The ten dharmas constituting the vehicle are: 1. taking the object of the Middle Way of ascending the grounds as what is contemplated, which far transcends the appearances of emptiness and existence; 2. genuinely generating the mind [of bodhi] universally for the Dharma realm; 3. settling the mind in cessation and contemplation, tempering affection with concentration and urging [it on] with wisdom; 4. gradually and comprehensively breaking the three delusions; 5. recognizing the gradual three contemplations as open passage, and view, thought, dust-and-sand, and avidyā as obstruction, successively inspecting them to make what is obstructed open; 6. harmonizing and adapting the thirty-seven factors of awakening, which are the bodhisattva's torch-of-jewels dhāraṇī, entering the three gates of liberation, and realizing the undefiled [wisdom] of the middle; 7. using the previous Tripiṭaka and shared Dharma gates as auxiliary aids to open the real mark; 8. skillfully knowing the distinctions among the seven stages—faith, abode, practice, dedication, ground, equal [enlightenment], and wondrous [enlightenment]—never presuming that one has attained the supreme noble rank; 9. separating oneself from the two thieves of contrary and accordant, strong and weak, and spurring the stage of the ten faiths to enter the ten abodes; 10. separating oneself from attachment to the Dharma of semblance, and spurring the thirty minds to enter the ten grounds.