西方合論 4.11

4.11

五、頓悟教者，《長者論》曰：「但一念不生，即名為佛，不從地位漸次而說，故立為頓教。」如《思益經》得諸法正性者，不從一地至一地。《楞伽經》曰：「十地則為初，初則為八地，乃至無所有何次。」當知頓者即是不歷階級之義。天台《觀經疏》曰：「頓悟漸入，此即頓教，正為韋提希及諸侍女，並是凡夫未證小果，故知是頓，不從漸入。」《鈔》曰：「今經頓者，乃于化法以圓為頓。何故？無生忍位，別在初地，圓在初住；別教凡夫，經無數劫，方至此位；唯有圓教，即生可入。」今就韋提希即身得忍，判為頓者，是圓頓故。又他經說，受菩薩戒，身身相續戒行不缺，經一劫二劫三劫，始至初發心住；如是修行十波羅蜜等無量行願，相續不斷，滿一萬劫，至第六正性住；從是修行增進，始至第七不退住。今此經中，五逆十惡，持名即生，皆得不退，正合頓義。如《觀經》中「是心作佛，是心是佛」等語，皆直指心宗，更無迂迴。且如阿彌一聲，是非俱剗，何等直截，故古人謂之頭則公案。鑊湯波底豈貯寒氷；烈火焰中詎容寸草。達磨復起，不易吾說；更或踟蹰，萬里千年。

Fifth, as for the teaching of sudden enlightenment, the Elder's Treatise states: 'Merely when a single thought does not arise, one is named a Buddha; it does not speak in terms of gradual progression through stages, and hence is established as the sudden teaching.' As in the Viśeṣacintā-sūtra, those who attain the true nature of all phenomena do not proceed from one stage to another. The Laṅkāvatāra-sūtra states: 'The tenth stage is the first, the first is the eighth stage, and so on until having nothing whatsoever—what sequence could there be?' One should know that 'sudden' means precisely the sense of not traversing steps and ranks. The Tiantai Commentary on the Guan Wuliangshou jing states: 'Sudden enlightenment and gradual entry—this is indeed the sudden teaching. It was directed specifically to Vaidehī and her handmaidens, all of whom were ordinary beings who had not yet realized any lesser fruition; thus we know it is sudden, not entering by degrees.' The Subcommentary states: 'The