禪源諸詮集都序 2.2.3

2.2.3

且說前人天小乘乃至法相（上皆第一教也）破相（第二教也）待其根器成熟。 方為說於了義。 即法華涅槃等經是也（此及下逐機頓教合為第三教也。 其化儀頓即總攝三般。 西域此方古今諸德。 所判教為三時五時者。 但是漸教一類。 不攝華嚴經等）頓者復二。 一逐機頓。 二化儀頓。 逐機頓者。 遇凡夫上根利智。 直示真法。 聞即頓悟全同佛果。 如華嚴中初發心時即得阿耨菩提。 圓覺經中觀行成時即成佛道。 然始同前二教中行門。 慚除凡習漸顯聖德。 如風激動大海不能現像。 風若頓息則波浪漸停影像漸顯也（風喻迷情。 海喻心性。 波喻煩惱。 影喻功用。 起信論中一一配合）即華嚴一分及圓覺佛頂密嚴勝鬘如來藏之類二十餘部經是也。 遇機即說不定初後與禪門第三直顯心性宗全相同也。 二化儀頓。 謂佛初成道。 為宿世緣熟上根之流。 一時頓說性相理事。 眾生萬惑。 菩薩萬行。 賢聖地位諸佛萬德。 因該果海。 初心即得菩提。 果徹因源。 位滿猶稱菩薩。 此唯華嚴一經及十地論。 名為圓頓教。 餘皆不備。 （前敘外難云。 頓悟成佛是違經者。 余今於此通了）其中所說。 諸法是全一心之證法。 一心是全諸法之一心。 性相圓融一多自在。 故諸佛與眾生交徹。 淨土與穢土融通。 法法皆彼此互收。 塵塵悉包含世界。 相入相即無礙鎔融。 具十玄門重重無盡。 名為無障礙法界。 此上頓漸皆就佛約教而說。 若就機約悟修說者。 意又不同。 如前所敘諸家。 有云。 先因漸修功成而豁然頓悟（猶如伐木片片漸斫一時頓倒。 亦如遠詣都城。 步步漸行。 一日頓到也）有云。 因頓修而漸悟（如人學射。 頓者箭箭直注意在中的。 漸者日久方始漸親漸中。 此說運心頓修。 不言功行頓畢）有云。 因漸修而漸悟（如登九層之臺。 足履漸高。 所見漸遠。 故有人云。 欲窮千里目。 更上一層樓）等者。 皆說證悟也。 有云。 先須頓悟方可漸修者。 此約解悟也（約斷障說。 如日頓出霜露漸消。 約成德說。 如孩子生。 即頓具四肢六根。 長即漸成志氣功業）故華嚴說。 初發心時即成正覺。 然後三賢十聖次第修證。 若未悟而修非真修也（良以非真流之行無以稱真。 何有修真之行不從真起。 故彼經說。 若未聞說此法。 多劫修六度行。 畢竟不能證真也）有云。 頓悟頓修者。 此說上上智根性樂欲俱勝（根勝故悟欲勝故修）一聞千悟得大總持。 一念不生前後際斷（斷障如斬一綟絲。 萬條頓斷。 修德如染一綟絲。 萬條頓色也。 荷澤云。 見無念體不逐物生。 又云。 一念與本性相應。 便具河沙功德。 八萬四千波羅蜜門。 一時齊用也）此人三業唯獨自明了。 餘人所不見（金剛三昧經云。 空心不動具六波羅蜜。 法華亦說。 父母所生眼耳徹見三千界等也）且就事跡而言之。 如牛頭融大師之類也。 此門有二意。 若因悟而修。 即是解悟。 若因修而悟。 即是證悟。 然上皆只約今生而論。 若遠推宿世則唯漸無頓。 今頓見者。 已是多生漸熏而發現也。 有云。 法無頓漸。 頓漸在機者。 誠哉此理。 固不在言。 本只論機。 誰言法體頓漸義意有此多門。 門門有意。 非強穿鑿。 況楞伽四漸四頓（義與漸修頓悟相類）此猶不敢繁云。 比見時輩論者。 但有頓漸之言。 都不分析。 就教有化儀之頓漸。 應機之頓漸。 就人有教授方便之頓漸。 根性悟入之頓漸。 發意修行之頓漸。 於中唯云先頓悟後漸修。 似違反也。 欲絕疑者。 豈不見日光頓出霜露漸消。 孩子頓生（四肢六根即具）志氣漸立（肌膚人物業藝皆漸成也）猛風頓息波浪漸停。 明良頓成禮樂漸學（如高貴子孫。 於小時亂沒落為奴。 生來自不知貴時清父母訪得當日全身是貴人。 而行跡去就不可頓改。

Moreover, having first expounded the vehicle of humans and devas, the Hīnayāna, and up to the phenomenal marks of dharmas (all the above being the first teaching), and the refutation of phenomenal marks (the second teaching), one waits until their capacities have matured before finally expounding the definitive meaning for them—that is, sūtras such as the Lotus and the Nirvāṇa (this and the following sudden teaching that adapts to capacity combine to form the third teaching. Its suddenness of pedagogical format comprehensively subsumes the three classes. As for the classification of teachings into three periods or five periods by ancient and modern masters of the Western Regions and this land, these are merely one category of gradual teaching and do not subsume the Avataṃsaka-sūtra and so forth). As for the sudden, there are again two kinds: first, the sudden that adapts to capacity; second, the sudden of pedagogical format. As for the sudden that adapts to capacity, when encountering ordinary beings of the highest capacity and sharpest faculties, one directly indicates the true Dharma; upon hearing it, they suddenly awaken and are entirely identical with the fruit of buddhahood, just as the Avataṃsaka states that at the moment of first generating the mind [for bodhi], one immediately attains anuttarā bodhi, and the Perfect Awakening Sūtra states that when the practice of contemplation is perfected, one immediately achieves the buddha path. Yet only then does one enter the gates of practice in the preceding two teachings, gradually eliminating ordinary habits and gradually revealing holy virtues, like a violent wind agitating the great ocean so that it cannot reflect images: if the wind suddenly ceases, the waves gradually subside, and the reflections gradually appear (the wind is a metaphor for deluded passions; the ocean is a metaphor for the nature of mind; the waves are a metaphor for afflictions; the reflections are a metaphor for functional qualities; they are matched one by one in the Awakening of Faith). This refers to a portion of the Avataṃsaka, as well as more than twenty sūtras such as the Perfect Awakening, the Śūraṅgama, the Ghanavyūha, the Śrīmālā, and the Tathāgatagarbha. Expounded whenever an appropriate capacity is met, without fixed order of earlier or later, it is completely identical with the third Chan school, which directly reveals the nature of mind. Second, the sudden of pedagogical format means that when the Buddha first attained the path, for those of superior faculties whose conditions from past lives had matured, he suddenly expounded all at once the nature and phenomenal marks, principle and phenomena, the myriad delusions of sentient beings, the myriad practices of bodhisattvas, the stages of the worthy and the holy, and the myriad virtues of all buddhas. The cause encompasses the ocean of fruition—upon first generating the mind, one attains bodhi; the fruition penetrates the source of the cause—even when fulfilling the stages, one is still called a bodhisattva. This belongs solely to the single Avataṃsaka-sūtra and the Daśabhūmika-śāstra, and is named the round and sudden teaching; the others are not fully equipped with it. (Earlier, I set forth an external objection saying that sudden awakening to achieve buddhahood contradicts the sūtras; I have now resolved it here.) What is expounded in it is that all dharmas are the confirmed dharmas of the complete one mind, and the one mind is the one mind of the complete array of all dharmas. Nature and phenomenal marks are interfused, and the one and the many are unobstructed. Therefore, all buddhas and sentient beings interpenetrate, pure lands and defiled lands are harmoniously integrated, every dharma mutually encompasses one another, and every dust mote contains worlds. Mutual entering and mutual identity are unobstructed and fused; equipped with the ten profound gates, layer upon layer without end, it is called the unobstructed dharmadhātu. The above sudden and gradual are expounded in reference to the Buddha's teachings. If expounded in reference to the practitioner's capacity regarding awakening and cultivation, the meaning is again different. As described earlier among the various schools, some say that first, due to the completion of gradual cultivation, one suddenly has a breakthrough awakening (just as in chopping a tree, it is hewn chip by chip gradually and falls all at once, or like traveling far to the capital city, walking step by step gradually and arriving suddenly in one day). Some say that on account of sudden cultivation, one gradually awakens (like a person learning archery: the sudden is that with each arrow one directly focuses attention on hitting the mark; the gradual is that only after a long time does one gradually get closer and gradually hit the mark; this speaks of suddenly cultivating by directing the mind, not that the practice and merit are suddenly completed). Some say that on account of gradual cultivation, one gradually awakens (like ascending a nine-storied terrace: as the feet step gradually higher, what is seen is gradually farther; hence someone said: 'Desiring to exhaust the thousand-mile view, climb yet one more flight of stairs'). These all speak of awakening through realization. Some say that one must first suddenly awaken, and only then can one gradually cultivate; this refers to awakening through understanding (in terms of severing hindrances, it is like the sun suddenly rising and the frost and dew gradually dissipating; in terms of accomplishing virtues, it is like an infant being born, who suddenly possesses four limbs and six sense faculties, but whose resolve, spirit, and accomplishments are established only gradually). Therefore the Avataṃsaka states: 'At the time of first generating the mind, one immediately realizes correct awakening'; thereafter, the three grades of the worthy and the ten ranks of the holy cultivate and realize in sequence. If one cultivates without having awakened, it is not true cultivation (simply because practices that do not flow from the real cannot correspond to the real; how could any practice of cultivating the real not arise from the real? Therefore that sūtra states that if one has not heard this Dharma expounded, even if one cultivates the six pāramitās for many kalpas, one ultimately cannot realize the real). Some speak of sudden awakening and sudden cultivation; this refers to those of the highest wisdom and faculty whose inclinations and desires are both superior (because their faculties are superior, they awaken; because their desires are superior, they cultivate). Hearing once, they understand a thousand things and attain the great dhāraṇī; not a single thought arises, and the intervals before and after are severed (severing hindrances is like cutting a skein of silk: ten thousand threads are severed at once; cultivating virtues is like dyeing a skein of silk: ten thousand threads take on color at once. Heze said: 'Seeing the substance of nirvikalpa, one does not follow objects in arising.' He also said: 'When a single thought corresponds with the original nature, one is endowed with virtues numerous as the sands of the Ganges, and the eighty-four thousand pāramitā gates function together at once'). The three karmas of such a person are distinctly clear only to themselves, unseen by others (the Vajrasamādhi-sūtra says: 'With the empty mind unmoved, one possesses the six pāramitās.' The Lotus Sūtra also says: 'The eyes and ears born of parents thoroughly see the three-thousandfold world,' and so forth). In terms of actual historical deeds, it is exemplified by Master Rong of Niutou and his kind. This approach has two senses: if one cultivates on account of awakening, it is awakening through understanding; if one awakens on account of cultivation, it is awakening through realization. However, all the above are discussed only in reference to the present life; if traced back far into past lives, there is only the gradual and no sudden. What is seen suddenly today is already the manifestation of gradual perfuming over many lives. Some say that the Dharma has neither sudden nor gradual, but sudden and gradual reside in the capacity; this principle is indeed true, and naturally goes without saying. Originally, we were only discussing capacity; who said the substance of the Dharma has sudden and gradual? The import of the doctrines contains these many gates, and each gate has its point, not being a forced contrivance. Moreover, the Laṅkāvatāra's four graduals and four suddens (whose meaning is similar to gradual cultivation and sudden awakening)—I do not dare elaborate on these here. Lately I have observed contemporaries in their discussions merely having the words 'sudden' and 'gradual' without analyzing them at all. In terms of teaching, there are the sudden and gradual of pedagogical format, and the sudden and gradual of responding to capacity. In terms of persons, there are the sudden and gradual of instructional upāyas, the sudden and gradual of faculties' awakening and entry, and the sudden and gradual of generating the intention and practicing cultivation. Among these, merely saying 'first sudden awakening, then gradual cultivation' seems contradictory. For those who wish to end their doubts: do they not see the sunlight suddenly emerging and the frost and dew gradually dissipating; the infant suddenly born (the four limbs and six sense faculties immediately complete), but the resolve and spirit gradually established (the flesh, physical frame, achievements, and skills all being gradually formed); the violent wind suddenly ceasing and the waves gradually subsiding; the noble and worthy status suddenly attained, but the rites and music gradually studied (like a descendant of high nobility who, fell into ruin during childhood turmoil and became a slave, having naturally never known of nobility; when times become peaceful and the parents find him, that very day his whole person is a noble, yet his conduct, deportment, departures, and approaches cannot be changed all at once)?