大方廣佛華嚴經隨疏演義鈔 21.40

21.40

疏「悟如日照」等者，《楞伽經》中有四漸四頓，今唯用一。彼經「大慧白佛言：『世尊！云何淨除自心現流？為頓為漸？』」答中先明四漸，後說四頓。漸經云「佛告大慧：『漸淨非頓。一如菴羅果漸熟非頓。如來漸除眾生自心現流，亦復如是，漸淨非頓（此喻十信）。二如陶家作器，漸成非頓（十住）。三如大地，漸生非頓（十行）。四如習藝，漸就非頓（十向）。』」上之四漸，約於修行未證理故。下之四頓，約已證理故。一明鏡頓現喻。經云「譬如明鏡，頓現一切無相色像。如來淨除一切眾生自心現流，亦復如是，頓現無相無所有清淨法界（喻初地至七地）。」二日月頓照喻云「如日月輪頓照，顯示一切色像。如來為離自心現流習氣過患眾生，亦復如是，頓為顯示不思議勝智境界（喻八地已上）。」三藏識頓知喻云「譬如藏識，頓分別知自心現流及身安立受用境界彼諸依持。佛亦復如是，頓熟眾生所處境界，以修行者安處於彼色究竟天（此喻報佛）。」四佛光頓照喻云「譬如諸佛所化，依佛光明照耀，自覺聖趣亦復如是。被於法相，有性無性惡見妄想照令除滅（亦喻法報。前喻頓成，此喻頓照）。」今疏唯取頓中一日光頓照喻。雖舉鏡喻，非是明鏡頓照，自取拂鏡之喻，正同大通「時時勤拂拭，莫遣惹塵埃」，而復自融通。又上四漸四頓多依地位，古今同為此釋，亦順經文。今釋通於橫竪，則位位之中皆有頓義。然約橫論，頓復有多義：一頓悟漸修，如見九層之臺，則可頓見，要須躡階而後得昇。今亦如是，頓了心性，即心即佛無法不具，而須積功遍修萬行，此約解悟。二者頓修漸悟，即如磨鏡，一時遍磨明淨有漸，萬行頓修悟則漸勝，此約證悟。三頓修頓悟，如利劍斬絲，千莖齊斬，一時齊斷。亦如染千絲，一時齊染，一時成色。故萬行齊修，一時朗悟。四漸修漸悟，猶如斬竹，節節不同，此今非用。今言悟如日照，即解悟證悟皆悉頓也，即頓修頓悟，功如拂鏡。亦非頓悟漸修，是頓修漸悟義。言「明是本明，漸為圓漸」者，此融上二。恐人謂拂鏡非頓，明鏡本來淨，何用拂塵埃？故為會之。此是六祖直顯本性，破其漸修。今為順經，明其漸證，修隨漸明，皆本明矣，故云明是本明。即無念體上自有真知，非別有知知心體也。言漸為圓漸者，即天台智者意。彼有言云「漸漸非圓，圓非漸圓。謂漸家亦有圓漸，圓家亦有圓漸。漸家漸者，如江出岷山始於濫觴。漸家圓者，如大江千里。圓家漸者，如初入海雖則漸深，一滴之水已過大江，況濫觴耶。圓家圓者，如窮海無涯底。」故今云漸是圓家漸，尚過漸家之圓，況漸家之漸。

Regarding the commentary's "awakening like the shining of the sun," etc.: In the Laṅkāvatāra-sūtra there are four graduals and four suddens; here only one is used. In that sūtra, "Mahāmati addressed the Buddha, saying: 'World-Honoured One, how are the flowing currents manifest in one's own mind cleansed? Is it sudden or gradual?'" In the reply, first the four graduals are clarified, and afterward the four suddens are explained. Regarding the gradual, the sūtra states: "The Buddha told Mahāmati: 'Cleansing is gradual, not sudden. First, it is like the āmra fruit maturing gradually, not suddenly. The Tathāgata's gradual elimination of the flowing currents manifest in the own minds of sentient beings is also like this: cleansing is gradual, not sudden (this illustrates the ten faiths). Second, it is like a potter making vessels: they are formed gradually, not suddenly (the ten abodes). Third, it is like the great earth: it produces gradually, not suddenly (the ten practices). Fourth, it is like learning an art: it is mastered gradually, not suddenly (the ten dedications).'" The four graduals above are in terms of practice before the realization of principle. The four suddens below are in terms of already having realized principle. First is the simile of the clear mirror suddenly manifesting: The sūtra states, "For example, it is like a clear mirror suddenly manifesting all formless images of forms. The Tathāgata's cleansing of the flowing currents manifest in the own minds of all sentient beings is also like this: suddenly manifesting the pure dharmadhātu which is formless and devoid of anything existent (illustrating the first bhūmi through the seventh bhūmi)." Second is the simile of the sun and moon suddenly illuminating: It states, "It is like the discs of the sun and moon suddenly illuminating and revealing all images of forms. The Tathāgata, for the sake of sentient beings who have parted from the faults of the habit-energies of the flowing currents manifest in their own minds, is also like this: suddenly revealing the realm of inconceivable, superior cognition (illustrating the eighth bhūmi and above)." Third is the simile of the storehouse consciousness suddenly knowing: It states, "For example, it is like the storehouse consciousness suddenly discerning and knowing the flowing currents manifest in one's own mind, the establishment of the body, the realms of enjoyment, and their bases of support. The Buddha is also like this: suddenly ripening the realms inhabited by sentient beings, settling the practitioner in that Akaniṣṭha Heaven (this illustrates the reward-body Buddha)." Fourth is the simile of the Buddha's light suddenly illuminating: It states, "For example, regarding the manifestations of the Buddhas, depending on the illumination of the Buddha's light, the noble realm of self-realization is also like this. Shedding light upon the characteristics of phenomena, it illuminates and eliminates the false conceptualizations of malicious views of existence and non-existence (this also illustrates the dharma and reward bodies; the previous simile is sudden accomplishment, this simile is sudden illumination)." Now, the commentary selects only one among the sudden—the simile of the sunlight suddenly illuminating. Although it cites the mirror simile, it is not the clear mirror's sudden illumination, but rather it selects the simile of wiping the mirror, exactly identical to Datong's "From time to time diligently wipe it, / Do not allow dust to alight," and yet it further fuses them naturally. Furthermore, the four graduals and four suddens above are mostly based on stages; ancient and modern commentators uniformly share this explanation, which also accords with the text of the sūtra. Now, this explanation applies across both the horizontal and the vertical, so within each and every stage there is a sense of suddenness. However, discussed horizontally, suddenness also has multiple meanings: First is sudden awakening with gradual cultivation. Like seeing a nine-tiered pavilion: it can be seen suddenly, but one must ascend the steps before one can climb it. Now it is also like this: suddenly understanding the nature of the mind, mind itself is the Buddha and not a single dharma is lacking, yet one must accumulate merit and cultivate the myriad practices everywhere—this is said in terms of understanding-awakening. Second is sudden cultivation with gradual awakening. It is like polishing a mirror: all at once polishing it everywhere, its brightness and clarity are gradual; the myriad practices are cultivated suddenly, but awakening becomes gradually superior—this is said in terms of realization-awakening. Third is sudden cultivation and sudden awakening. Like a sharp sword severing threads: a thousand strands are severed together, cut through simultaneously at once. It is also like dyeing a thousand threads: dyed simultaneously at once, they take color at once. Thus the myriad practices are cultivated simultaneously, and bright awakening is attained at once. Fourth is gradual cultivation and gradual awakening. It is like cutting bamboo: node by node it differs; this is not used here. Now, saying that "awakening is like the shining of the sun" means that both understanding-awakening and realization-awakening are entirely sudden; this is sudden cultivation and sudden awakening, while the effort is like wiping the mirror. It is also not sudden awakening with gradual cultivation, but has the meaning of sudden cultivation with gradual awakening. As for the statement that "the brightness is the fundamental brightness, and the gradual is the perfect gradual," this fuses the two above. Fearing that people might think wiping the mirror is not sudden—[arguing that] the clear mirror is fundamentally pure, so why wipe the dust?—it therefore harmonizes them. This is the Sixth Patriarch directly revealing the fundamental nature and refuting gradual cultivation. Now, in order to accord with the sūtra, it clarifies gradual realization: as cultivation follows gradual brightening, all is fundamental brightness; hence it says "the brightness is the fundamental brightness." That is, upon the essence of no-thought there is naturally true knowing; it is not that there is a separate knowing that knows the essence of the mind. As for saying that "the gradual is the perfect gradual," this is the intention of Tiantai Zhiyi. He had a saying: "The gradual of the gradual is not the perfect; the perfect is not the gradual-perfect. That is to say, the gradual tradition also has the perfect-gradual, and the perfect tradition also has the round-gradual. The gradual of the gradual tradition is like the Yangtze flowing out of Mount Min, beginning from a trickle. The perfect of the gradual tradition is like the great river running a thousand li. The gradual of the perfect tradition is like first entering the ocean: although it is gradual depth, a single drop of water already exceeds the great river, not to mention the trickle! The perfect of the perfect tradition is like plumbing the ocean to its fathomless bottom." Therefore, what is now called the gradual is the gradual of the perfect tradition; it still surpasses the perfect of the gradual tradition, not to mention the gradual of the gradual tradition.