萬善同歸集 3.39

3.39

答：「圭峯禪師有四句料簡：一、漸修頓悟：如伐樹，片片漸斫，一時頓倒。二、頓修漸悟：如人學射，頓者箭箭直注意在的；漸者久久方中。三、漸修漸悟：如登九層之臺，足履漸高，所見漸遠。四、頓悟頓修：如染一綟絲，萬條頓色。上四句多約證悟。惟頓悟漸修，此約解悟；如日頓出，霜露漸消。《華嚴經》說：『初發心時便成正覺。』然後登地，次第修證；若未悟而修，非真修也。惟此頓悟漸修，既合佛乘，不違圓旨。如頓悟頓修，亦是多生漸修，今生頓熟。此在當人，時中自驗。若所言如所行，所行如所言；量窮法界之邊，心合虛空之理；八風不動，三受寂然；種現雙消，根隨俱盡。若約自利，則何假萬行熏修，無病不應服藥。若約利他，亦不可廢；若不自作，爭勸他人？故經云：『若自持戒，勸他持戒；若自坐禪，勸他坐禪。』《智論》云：『如百歲翁翁舞，為教授兒孫故。』先以欲鉤牽，後令入佛智。如或現行未斷，煩惱習氣又濃；寓目生情，觸塵成滯，雖了無生之義，其力未充，不可執云：『我已悟了，煩惱性空，若起心修却為顛倒。』然則煩惱性雖空，能令受業；業果無性，亦作苦因；苦痛雖虛，秖麼難忍。如遭重病，病亦全空，何求醫人，遍服藥餌？故知言行相違，虛實可驗，但量根力，不可自謾，察念防非，切宜子細。」

Answer: "Chan Master Guifeng had a fourfold analysis: 1. Gradual cultivation and sudden awakening: like felling a tree, cutting it gradually chip by chip, it suddenly falls all at once. 2. Sudden cultivation and gradual awakening: like a person learning archery, the sudden aspect is that every arrow is directly aimed with intent on the target; the gradual aspect is that only after a long time does one hit it. 3. Gradual cultivation and gradual awakening: like ascending a nine-storey terrace, as one's feet step gradually higher, what one sees gradually extends farther. 4. Sudden awakening and sudden cultivation: like dyeing a skein of silk, myriad strands take on color suddenly. The above four propositions mostly refer to experiential awakening. Only sudden awakening followed by gradual cultivation refers to understanding-awakening: like the sun suddenly rising, frost and dew gradually melt away. The Avataṃsaka Sūtra says: 'When one first generates the mind [of bodhi], one immediately achieves right awakening.' Thereafter one ascends the stages and cultivates and realizes them in sequence; if one cultivates without having awakened, it is not true cultivation. Only this sudden awakening followed by gradual cultivation both accords with the Buddha vehicle and does not contradict the complete purport. As for sudden awakening and sudden cultivation, this is also gradual cultivation over many lifetimes maturing suddenly in the present life. This is for the person themselves to examine at all times. If what one says is like what one practices, and what one practices is like what one says; if one's capacity exhausts the boundaries of the dharmadhātu, and one's mind accords with the principle of empty space; if one is unmoved by the eight winds, and the three feelings are quiescent; if seeds and active manifestations are both eliminated, and basic and derivative afflictions are completely exhausted—then from the perspective of self-benefit, why rely on the perfuming and cultivation of the myriad practices? When there is no illness, one should not take medicine. But from the perspective of benefiting others, practice cannot be abandoned either; if one does not do it oneself, how can one urge others? Therefore a sūtra says: 'If you maintain the precepts yourself, urge others to maintain the precepts; if you sit in meditation yourself, urge others to sit in meditation.' The Mahāprajñāpāramitopadeśa says: 'Like a hundred-year-old grandfather dancing in order to instruct his children and grandchildren.' First entice them with desires, and later cause them to enter the Buddha's wisdom. If one's active manifestations are not yet severed and the habit-energies of affliction are still thick; if encountering objects gives rise to passions and touching dust results in stagnation, then although one understands the meaning of non-arising, one's power is not yet sufficient. One must not cling and say: 'I have already awakened; the nature of afflictions is empty, and if I give rise to a mind to cultivate, that would instead be inverted.' For although the nature of afflictions is empty, they can cause one to receive karma; karmic results lack inherent nature, yet they still act as causes of suffering; and though pain and suffering are illusory, they are just as hard to endure. It is like contracting a severe illness: the illness is also completely empty, yet why seek a physician and take various medicines? Therefore we know that whether words and actions contradict each other, and whether one is genuine or false, can be verified. Just measure your faculties and strength; do not deceive yourself. Examine your thoughts and guard against wrongdoing; you must be extremely meticulous."