Chinese
大正藏第 85 册 No. 2823 大乘入道次第开决 No. 2823 [cf. No. 1864] 大乘入道次第开决 京西明道场沙门昙旷撰 夫登峻宇者必先拾级。陟层楼者咸历阶墀。况乎觉道崇高不凭行位。真源绵夐岂越资粮。是以时积三祇行周四等。坚精六度炳焕二心。乃获圆常方登极果。未可朝闻其道夕希德满。譬乎才舣方舟即期越海。懈怠菩萨非此无谁。故欲远克菩提必行大道。入道次第系赖㼼明。虽事具群经然讵能圆揽。不有编录其可觌乎。大唐开元初有朴阳大德身号智周。我大唐三藏曾孙弟子。慈恩大师之孙弟子。河南法师之亲弟子。即是青龙大师异方同学。内穷三藏外达九流。为学者师宗作词场雄伯。工手著述妙手赞扬。所撰章钞凡十数部。即法花摄释唯识諠秘因明决择皆所造也。虽不至长安而声闻遐被关辅诸德咸仰高风。然观其述作文约义着。究其所志既慈具悲实。谓间生英贤传法菩萨者也。恐初学者望法海而忙然。瞻义山而永退。遂乃纂大教之枢要。举法网之大纲。爰示方隅撰兹义记。然入道次第通乎三乘。唯我大乘方称至极。今明最胜究竟大乘。故言大乘入道次第 言大乘者。总而言之不过四种。谓如常说教理行果。皆广包故名之为大。并能 现代汉语译本 大正藏第 85 册 No. 2823 大乘入道次第开决 No. 2823 [cf. No. 1864] 大乘入道次第开决 京西明道场沙门昙旷撰 要登上高大的建筑物，必须先拾级而上；要登上多层楼房，都要经过台阶。更何况觉悟之道如此崇高，不能只凭借修行位次；真正的本源如此深远，难道可以超越资粮（修行的基础）？因此，需要长时间积累三大阿僧祇劫（三大无数劫），圆满修习四无量心（慈、悲、喜、舍）。坚定精进地修习六度（布施、持戒、忍辱、精进、禅定、智慧），使自利利他的二心光明焕发。这样才能获得圆满常住的果位，最终登上最高的觉悟之果。不能期望早上听闻佛法，晚上就希望功德圆满。这就像才把小船驶离岸边，就期望横渡大海一样不切实际。懈怠的菩萨没有其他选择，只能如此。所以，想要最终证得菩提（觉悟），必须修行大道。进入佛道的次第，完全依赖于内心的明了。虽然各种经典中都有相关内容，但又怎能全部掌握？如果没有编纂整理，又怎么能够看到全貌呢？唐朝开元年间，有朴阳大德，法号智周。他是大唐三藏（唐玄奘）的曾孙弟子，慈恩大师（窥基）的孙弟子，河南法师的亲弟子。也是青龙大师（惠达）的异方同学。他精通三藏（经、律、论），通达九流（儒、道、阴阳、法、名、墨、纵横、杂、农）。是学者的师表，是文章写作的雄杰。擅长著述，精妙地赞扬佛法。所撰写的章疏注释有十几部，包括《法华经》、《摄大乘论释》、《唯识论》、《諠秘》、《因明入正理论决择》等。虽然没有到过长安，但他的声名远播，关辅一带的德行之士都仰慕他的高风。纵观他的著作，文辞简约而义理深刻。探究他的志向，既有慈悲之心，又有实在的功德。可以说是转世的英贤，弘扬佛法的菩萨。他恐怕初学者面对浩瀚的佛法而茫然不知所措，瞻仰高深的义理而永远退却，于是编纂了大乘佛教的关键要点，提举了佛法纲领。从而指明方向，撰写了这部义记。然而，入道次第是三乘（声闻乘、缘觉乘、菩萨乘）共通的，只有我们的大乘才堪称最圆满究竟。现在阐明最殊胜究竟的大乘，所以称为《大乘入道次第》。所谓‘大乘’，总而言之，不过四种，即通常所说的教、理、行、果。都广博包容，所以称之为‘大’。并且能够 并能
English
English version T85 No. 2823 The Order of Entering the Great Vehicle Path No. 2823 [cf. No. 1864] The Order of Entering the Great Vehicle Path Composed by Shramana Tan Kuang of Mingdao Temple in Jingxi To ascend a tall building, one must first climb the steps; to ascend a multi-story building, one must go through the stairs. Moreover, the path to enlightenment is so lofty that it cannot rely solely on the stages of practice; the true source is so profound that it cannot transcend the accumulation of resources (the foundation of practice). Therefore, it requires accumulating for three Asamkhya kalpas (three countless eons), and perfecting the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). Firmly and diligently cultivating the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), illuminating the two minds of benefiting oneself and others. Only then can one attain the perfect and permanent fruit, and finally ascend to the highest fruit of enlightenment. One cannot expect to hear the Dharma in the morning and hope to have complete merit in the evening. This is as unrealistic as expecting to cross the sea immediately after launching a small boat. A lazy Bodhisattva has no other choice but to do this. Therefore, to ultimately attain Bodhi (enlightenment), one must practice the Great Path. The order of entering the path relies entirely on inner clarity. Although various scriptures contain relevant content, how can one grasp them all? Without compilation and organization, how can one see the whole picture? During the Kaiyuan era of the Tang Dynasty, there was a virtuous monk from Puyang, named Zhizhou. He was the great-grandson disciple of the Great Tang Tripitaka Master (Xuanzang), the grandson disciple of Master Ci'en (Kuiji), and the close disciple of the Henan Dharma Master. He was also a fellow student of Master Qinglong (Huida) from another region. He was proficient in the Tripitaka (Sutras, Vinaya, and Shastras) and understood the Nine Schools (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Miscellaneous, and Agriculture). He was a teacher for scholars and a hero in writing. He was skilled in writing and praised the Dharma with subtlety. He wrote more than a dozen commentaries, including commentaries on the 'Lotus Sutra', 'Commentary on the Mahayana-samgraha', 'Consciousness-only Treatise', 'Xuanmi', and 'Nyaya-pravesa-tarka-shastra'. Although he had not been to Chang'an, his reputation spread far and wide, and virtuous people in the Guanzhong region admired his high character. Looking at his writings, the language is concise and the meaning is profound. Exploring his aspirations, he has both compassion and real merit. He can be said to be a reincarnated worthy, a Bodhisattva who propagates the Dharma. He feared that beginners would be overwhelmed by the vastness of the Dharma and retreat forever when faced with profound doctrines, so he compiled the key points of Mahayana Buddhism and highlighted the main principles of the Dharma. Thus, he pointed out the direction and wrote this commentary. However, the order of entering the path is common to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and only our Mahayana is the most complete and ultimate. Now, we explain the most supreme and ultimate Mahayana, so it is called 'The Order of Entering the Great Vehicle Path'. The so-called 'Great Vehicle', in general, is nothing more than four aspects: doctrine, principle, practice, and fruit, as commonly said. All are broad and inclusive, so it is called 'Great'. And it can And it can --------------------------------------------------------------------------------
Chinese
运故称之为乘。此义具如起信义释 所言道者。趣向为义。游履为义。通运为义。亦即不离教理行果。随应而有趣向游履通运义。故皆名为道。下文皆有应寻引之 入次第者。总即五位。别以四十二贤圣也。于此四种大乘之道。从浅向深从分向满。依大乘教悟大乘理。起大众行得大乘果。故依大乘五位之中渐次悟入道次第也。故唯识论第九卷云。谓具大乘二种姓者。略于五位渐次悟入。若尔应无超越之义。宁说释迦超弥勒等。答。超时可尔。超位不然。以于位位皆有所修所断所证不可越故。如行迟疾时夕虽殊。而于里步不可越故。若尔何故楞伽经说一地即十地等无所有。何次耶。答。彼约所证圆融道理。此依证位行布道理。彼以初证与后体同。就所证理言无有等。若依证智行位不同。是故得有五位次第。故与彼说亦不相违。 稽首等者。以下释文大分三段。初三行颂致敬述意分。夫欲已下正谏所说分。最后一颂结说回向分。初分之中又分为二。前之二颂归敬三宝。后一行颂述制作意。前中又二。初之二字是能乘相。其无上等是所敬德。言稽首者。稽者屈也。首者头也。屈所尊之头礼所卑之足。显敬之极故言稽首。无上等者。显所乘相。于中有三。谓佛法僧。前之四句显其佛宝。上之两句显佛二利之因行也。后之 现代汉语译本： 运送故称为乘（Yùn sòng gù chēng wèi chéng，指通过修行达到解脱的工具或方法）。此义详细见于《起信义释》（Qǐ xìn yì shì，指《大乘起信论义释》）中。所说道，有趋向之义，游历之义，通达运载之义。也就是不离教、理、行、果。随顺相应而有趋向、游历、通达运载之义，所以都称为道。下文都有应该寻找引用的地方。 入次第，总的来说是五位（Wǔ wèi，指资粮位、加行位、见道位、修道位、究竟位），分别来说是四十二贤圣（Sì shí'èr xián shèng，指十住、十行、十回向、十地、等觉、妙觉）。对于这四种大乘之道，从浅到深，从部分到圆满，依据大乘教义领悟大乘道理，发起大众之行，获得大乘之果。所以在依大乘五位之中，逐渐领悟进入道的次第。所以《唯识论》（Wéi shí lùn）第九卷说，具有大乘两种姓（Dà chéng liǎng zhǒng xìng，指本具大乘种性的两种人）的人，大致在五位中逐渐领悟进入。如果这样，应该没有超越的意义。怎么能说释迦（Shì jiā，指释迦牟尼佛）超越弥勒（Mí lè，指弥勒菩萨）等呢？回答：超时可以，超位不行。因为在每一位都有所修、所断、所证，不可以超越。如同行走有迟缓快慢，时间早晚不同，但是对于里和步是不可超越的。如果这样，为什么《楞伽经》（Léng qié jīng）说一地即十地（Yī dì jí shí dì，指初地就包含十地的功德）等，都是没有所有，没有次第呢？回答：那是从所证的圆融道理来说的，这里是从证位的行布道理来说的。那是说最初的证悟与后来的本体相同，就所证的理来说没有等不等。如果依据证智的行位不同，所以才会有五位次第。所以与《楞伽经》的说法也不相违背。 稽首等，以下解释经文大体分为三段。最初三行颂是致敬陈述意愿的部分。从‘夫欲’（Fū yù）以下是正式劝谏所说的部分。最后一颂是总结陈述回向的部分。最初的部分又分为两部分。前面的两颂是归敬三宝（Guī jìng sān bǎo，指佛、法、僧）。后面一行颂是陈述制作的意图。前面的部分又分为两部分。最初的两个字是能乘之相。其中的‘无上’（Wú shàng）等是所敬的功德。说到稽首，稽是屈服，首是头。屈服所尊敬的头，礼拜所卑下的足，显示恭敬到了极点，所以说稽首。‘无上’等，显示所乘之相。其中有三，就是佛、法、僧。前面的四句显示佛宝。上面的两句显示佛的二利（Èr lì，指自利和利他）之因行。
English
English version: The act of transporting is therefore called a vehicle (referring to a tool or method for attaining liberation through practice). This meaning is detailed in the 'Commentary on the Awakening of Faith' (Qǐ xìn yì shì, referring to the 'Commentary on the Mahāyāna Awakening of Faith'). The so-called path has the meaning of approaching, traversing, and universally conveying. That is, it does not depart from doctrine, principle, practice, and fruition. According to the corresponding circumstances, it has the meaning of approaching, traversing, and universally conveying, so all are called the path. The following text contains places that should be sought and cited. Entering the stages sequentially, generally speaking, refers to the Five Stages (Wǔ wèi, referring to the stages of accumulation, preparation, insight, cultivation, and consummation), and specifically, to the Forty-Two Sages (Sì shí'èr xián shèng, referring to the ten abodes, ten practices, ten dedications, ten grounds, near-perfect enlightenment, and perfect enlightenment). Regarding these four types of Mahāyāna paths, from shallow to deep, from partial to complete, based on Mahāyāna teachings, one comprehends Mahāyāna principles, initiates the practice of the masses, and attains the fruit of Mahāyāna. Therefore, within the Mahāyāna Five Stages, one gradually comprehends and enters the sequence of the path. Thus, the ninth volume of the 'Treatise on Consciousness-Only' (Wéi shí lùn) states that those who possess the two lineages of Mahāyāna (Dà chéng liǎng zhǒng xìng, referring to two types of people who inherently possess the Mahāyāna lineage) roughly gradually comprehend and enter through the Five Stages. If so, there should be no meaning of transcendence. How can it be said that Śākyamuni (Shì jiā, referring to Śākyamuni Buddha) transcends Maitreya (Mí lè, referring to Maitreya Bodhisattva) and others? Answer: Transcending time is possible, but transcending stages is not. Because at each stage, there is something to be cultivated, something to be abandoned, and something to be realized, which cannot be transcended. Just as walking may be slow or fast, and the time may be early or late, but the miles and steps cannot be skipped. If so, why does the 'Laṅkāvatāra Sūtra' (Léng qié jīng) say that one ground is the same as ten grounds (Yī dì jí shí dì, referring to the first ground containing the merits of the ten grounds), and that all are without anything, without sequence? Answer: That is from the perspective of the realized principle of perfect fusion, while this is from the perspective of the sequential arrangement of practice in the stages of realization. That is to say that the initial realization is the same as the later essence, and in terms of the realized principle, there is no equality or inequality. If based on the different practice stages of realized wisdom, then there is a sequence of the Five Stages. Therefore, it does not contradict the teachings of the 'Laṅkāvatāra Sūtra'. 'Bowing the head,' etc., the following explanation of the text is roughly divided into three sections. The initial three lines of verse are the section of paying homage and stating intentions. From 'Fū yù' onwards is the section of formally advising what is to be said. The final verse is the section of concluding the statement and dedicating merit. The initial section is further divided into two parts. The preceding two verses are paying homage to the Three Jewels (Guī jìng sān bǎo, referring to the Buddha, Dharma, and Saṅgha). The following line of verse is stating the intention of the composition. The preceding part is further divided into two parts. The initial two characters are the aspect of the vehicle. Among them, 'Supreme' (Wú shàng) and others are the virtues to be revered. Speaking of 'bowing the head,' 'bowing' means to submit, and 'head' means the head. Submitting the revered head and bowing to the humble feet shows the utmost respect, so it is said 'bowing the head.' 'Supreme' and others show the aspect of the vehicle. Among them, there are three, namely Buddha, Dharma, and Saṅgha. The preceding four sentences show the Buddha Jewel. The above two sentences show the causal practices of the Buddha's two benefits (Èr lì, referring to self-benefit and benefiting others). --------------------------------------------------------------------------------