---
title: "禪宗永嘉集 · 7 三乘漸次"
description: "禪宗永嘉集是唐代高僧玄覺所著的重要佛教典籍，成書於8世紀初。玄覺為永嘉大師，是禪宗六祖惠能的弟子，該書系統闡述了禪宗頓悟思想與修行次第。內容分為十門，涵蓋修禪綱要、止觀法門、見解抉擇等，融合天台宗與禪宗教義，強調頓悟漸修的實踐路徑。此書在中國佛教史上具有重要地位，被視為禪宗修學的權威指南，對後世禪宗發展影響深遠，是研究唐代禪宗思想與實踐的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cm9qr8klh04fngy0v6whj0a3t"
---

### 三乘漸次第七

> Gradual Stages of the Three Vehicles, Chapter 7

夫妙道沖微。理絕名相之表。至真虛寂。量超群數之外。而能無緣之慈。隨有機而感應。不二之旨。逐根性以區分。順物忘懷。施而不作。終日說示。不異無言。設教多途。無乖一揆。是以大聖慈悲。隨機利物。統其幽致。群籍非殊。中下之流。觀諦緣而自小。高上之士。御六度而成大。由是品類愚迷。無能自曉。或因說而悟解。故號聲聞。原其所修。四諦而為本行。觀無常而生恐。念空寂以求安。患六道之輪迴。惡三界之生死。見苦常懷厭離斷集。恒畏其生證滅。獨契無為修道。惟論自度。大誓之心未普。攝化之道無施。六和之敬空然。三界之慈靡運。因乖萬行。果闕圓常。六度未修。非小何類。如是則聲聞之道也。或有不因他話。自悟非常。偶緣散而體真。故名緣覺。原其所習。十二因緣。而為本行。觀無明而即空。達諸行而無作。二因既非其業。五果之報何醻。愛取有以無疵。老死亦何所累。故能翛然獨脫。靜處幽居。觀物變而悟非常。覩秋零而入真道。四儀庠序。攝心慮以恬愉。性好單棲。憩間林而自適。不忻說法。現神力以化他。無佛之世。出興作佛。燈之後焰。身惟善寂。意翫清虛。獨宿孤峯。觀緣散滅。利他不普。自益未圓。於下有勝。於上不足。兩非其類。位處中乘。如此辟支佛道也。如其根性本明。玄功宿著。學非博涉。解自生知。心無所緣。而能利物。慈悲至大。愛見之所不拘。終日度生。不見生之可度。一異齊旨。解惑同源。人法俱空。故名菩薩。原其所修。六度而為正因。行施則盡命傾財。持戒則吉羅無犯。忍辱則深明非我。割截何傷。安耐毀譽。八風不動。精進則勤求至道。如救頭然。自行化他。剎那之頃無間。禪那則身心寂怕。安般希微。住寂定以自資。運四儀而利物。智慧則了知緣起。自性無生。萬法皆如。真源至寂。雖知煩惱無可捨。菩提無可取。而能不證無為。度生長劫。廣修萬行。等觀群方。下及諦緣。上該不共。大誓之心普被。四攝之道通收。總三界以為家。括四生而為子。悲智雙運。福慧兩嚴。超越二乘。獨居其上。如是則大乘之道也。是以一真之理。逐根性以階差。取益隨機。三乘之唱備矣。然而至理虛玄。窮微絕妙。尚非其一。何是於三。不三之三而言三。不一之一而言一。一三非三尚不三。三一之一亦何一。一不一自非三。三不三自非一。非一一非三不留。非三三非一不立。不立之一本無三。不留之三本無一。一三本無無亦無。無無無本故妙絕。如是則一何所分。三何所合。合分自於人耳。何理異於言哉。譬夫三獸渡河。河一寧從獸合。復何獨河非獸合。亦乃獸不河。分河尚不成。三河豈得以河而合獸。獸尚不成一。獸豈得以獸而成河。河非獸而何三。獸非河而何一。一河獨包三獸。而河未曾三。三獸共履一河。而獸未嘗一。獸之非一。明其足有短長。河之不三。知其水無深淺。水無深淺。譬法之無差。足有短長。類智之有明昧。如是則法本無三。而人自三耳。今之三乘之初。四諦最標其首。法之既以無差。四諦亦何非大。而言聲聞觀之。位居其小者哉。是知諦似於河。人之若獸。聲聞最劣。與兔為儔。雖復奔波。寧窮浪底。未能知其深極。位自居卑。何必觀諦之流。一概同其成小。如其智照高明。量齊香象者。則可以窮源盡際。煥然成大矣。故知下智觀者。得聲聞果。中智觀者。得緣覺果。上智觀者。得菩薩果。明宗皎然。豈容圖度者矣。是以聲聞見苦而斷集。緣覺悟集散而觀離。菩薩了達真源。知集本無和合。三人同觀四諦。證果之所差殊。良由觀有淺深。對照明其高下耳。是以下乘行下。中上之所未修。上乘行上。而修中下。中行中下。不修於上。上中下之在人。非諦令其大小耳。然三乘雖殊。同歸出苦之要。聲聞雖小。見愛之惑已祛。故於三界無憂。分段之形滅矣。三明照耀。開朗八萬之劫。現前六通。縱任無為。山壁遊之直度。時復空中行住。或坐臥之安然。汎沼則輕若鴻毛。涉地則猶如履水。九定之功滿足。十八之變隨心。然三藏之佛。望六根清淨位。有齊有劣。同除四住。此處為齊。若伏無明。三藏則劣。佛尚為劣。二乘可知。望上斷伏雖殊。於下悟迷有隔。如是則二乘何咎。而欲不修者哉。如來為對大根。引歸寶所。令修種智。同契圓伊。或毀或譽。抑揚當時耳。凡夫不了預畏被呵。寧知見愛尚存。去二乘而甚遠。雖復言其修道。惑使諸所不祛。非惟身口未端。亦乃心由諂曲。見生自意。解背真詮。聖教之所不依明師未曾承受。根緣非唯宿習。見解未預生知。而能世智辯聰談論。以之終日。時復牽於經語。曲會私情。縱邪說以誑愚人。撥因果而排罪福。順情則嬉怡生愛。違意則𢛨𢥃懷瞋。三受之狀固然。稱位乃儔菩薩。初篇之非未免。過人之釁又縈。大乘之所不修。而復譏於小學。恣一時之強口。謗說之患鏗然。三塗苦輪。報之長劫。哀哉吁哉。言及愴然悲酸矣。然而達性之人。對境彌加其照。忘心之士。相善不涉其懷。況乎三業之邪非。寧有歷心於塵滴。是以鑒玄之侶。淨三受於心源。滌穢之流。掃七支於身口。無情罔侵塵葉。有識無惱蜎螟。幽㵎未足比其清。飛雪無以方其素。眷德若羽群揚翅。望星月以窮高。棄惡若鱗眾驚鉤。投江瀛而盡底。玄曦慚其照遠。上界恧以緣消。境智合以圓虛。定慧均而等妙。桑田改而心無易。海嶽遷而志不移。而能處憒非喧。凝神挺照。心源朗淨。慧解無方。觀法性而達真如。鑒金文而依了義。如是則一念之中。何法門而不具。如其妙慧未彰。心無準的。解非契理。行闕超塵。乖法性而順常情。背圓詮而執權說。如是則次第隨機。對根緣而設教矣。是以敘其綱紀。委悉餘所。未明深淺宗途。略言其趣。三乘之學。影響知其分位耳。

> The wondrous Way is profound and subtle, with principles that transcend names and forms. Ultimate truth is empty and still, its measure beyond all categories. Yet it can manifest compassionate response without attachment, appearing according to sentient beings' conditions. The doctrine of non-duality differentiates according to faculties. It adapts to beings without clinging, acts without contrivance. Though it teaches all day long, it is no different from silence. Its teachings take many paths, yet none depart from a single principle. Thus the Great Sage, through compassion, benefits beings according to their needs. Unifying its profound essence, the scriptures are not truly different. Those of lesser and middling capacity, contemplating the truths and dependent arising, consider themselves small. Those of superior ability, wielding the six perfections, accomplish greatness. Hence, beings of various types, confused and deluded, cannot understand on their own. Some awaken through hearing teachings—these are called Hearers (Śrāvakas). Examining their practice, the Four Noble Truths form their foundation. Observing impermanence, they give rise to fear. Contemplating emptiness and stillness, they seek peace. They dread the revolving wheel of the six realms and abhor birth and death within the three realms. Seeing suffering, they constantly harbor renunciation. Severing accumulation, they always fear continued existence. Realizing cessation, they alone intuit the unconditioned. Practicing the path, they speak only of self-liberation. The vast vow of the great mind is not yet universal. The way of gathering and transforming is not yet practiced. The sixfold harmony is but empty form. Compassion for the three realms is not yet activated. Because their deeds diverge from the myriad practices, their fruits lack fullness and constancy. The six perfections are uncultivated—if not lesser, what are they? Such is the way of the Hearer. Some, without relying on another's words, awaken to impermanence on their own. Through incidental conditions dissolving, they realize true suchness—these are called Solitary Realizers (Pratyekabuddhas). Examining their practice, the twelve links of dependent origination form their foundation. They observe ignorance as already empty and penetrate the formations as uncreated. Since the two causes are not their karma, how could the five fruits be repaid? Craving, grasping, and becoming are without blemish—how could aging and death burden them? Thus they soar freely, dwelling in quiet seclusion. Observing phenomena's changes, they awaken to impermanence. Seeing autumn's withering, they enter the true path. Their four deportments are dignified; they collect their thoughts in serene joy. By nature fond of solitary dwelling, they rest in mountain groves at ease. They delight not in preaching, yet manifest miraculous powers to transform others. In an age without a Buddha, they arise as a lamp's trailing flame. Their bodies rest in profound stillness; their minds delight in pure emptiness. Alone on a solitary peak, they observe conditions scattering and ceasing. Their benefit of others is not universal; their self-improvement is not yet complete. They surpass the lesser but fall short of the higher. Not fitting either category, they occupy the middle vehicle. Such is the Pratyekabuddha's way. For those whose faculties are fundamentally clear, whose mysterious merit was established long ago, whose learning is not mere breadth but whose understanding arises innately—the mind, without object, yet benefits beings. Their compassion is supremely great, unconstrained by attachment or views. Throughout the day they liberate beings, yet see no beings to liberate. Unity and difference share one meaning; delusion and enlightenment have a single source. Both self and phenomena are empty—hence they are called Bodhisattvas. Examining their practice, the six perfections form their primary cause. Practicing giving, they sacrifice life and wealth completely. Observing ethics, they commit no transgression down to the subtlest rule. In forbearance, they deeply understand non-self—what harm could cutting or severing inflict? They endure praise and blame alike, unmoved by the eight winds. In diligence, they earnestly seek the supreme path as if their heads were ablaze. Self-cultivating and transforming others, not a moment's gap exists. In meditation, body and mind are serene and still; the breath becomes subtle and faint. Abiding in calm concentration to nurture themselves, they employ the four deportments to benefit beings. In wisdom, they fully understand dependent origination—that intrinsic nature is unborn, that all dharmas are suchness, that the true source is utterly still. Though they know afflictions have nothing to be abandoned and awakening has nothing to be attained, they do not rest in the unconditioned. They liberate beings through vast eons, broadly cultivating myriad practices, regarding all directions equally. Descending to the truths and dependent origination, ascending to the exclusive dharmas, their vast vow universally covers all. The four means of gathering encompass everything. They take the three realms as home and embrace all four kinds of birth as children. Compassion and wisdom operate together; merit and wisdom adorn both. They transcend the two vehicles, dwelling uniquely above. Such is the way of the Great Vehicle. Thus the single true principle differentiates according to faculties. Benefit follows conditions—the three vehicles' teaching is complete. Yet the ultimate principle is empty and mysterious, subtle and wonderful beyond measure. It is not even one—how could it be three? The three that are not three are spoken of as three. The one that is not one is spoken of as one. One and three—the not-three is not three. Three and one—the not-one is not one. The not-one being not-one is itself not three. The not-three being not-three is itself not one. The not-one not leaving one, nor three—is not established. The not-three not departing three, it is not one—nor established. The unestablished one is originally without three. The un-departed three is originally without one. One and three are originally non-existent, and non-existence itself is non-existent. Non-existence of non-existence is the original—hence wonder and transcendence. Thus what is there to divide into one? What is there to combine into three? Combination and division are but human constructs. What principle differs from words? Consider the simile of three animals crossing a river. The river is one—how could it be combined with the animals? And not only is the river not combined with the animals—the animals are not the river. Since the river cannot be divided, how could three rivers combine with animals by virtue of "river"? Since the animals cannot be one, how could animals become a river? The river is not the animals—so what three? The animals are not the river—so what one? One river uniquely contains three animals, yet the river is never three. Three animals share one river, yet the animals are never one. The animals' not being one shows their feet differ in length. The river's not being three shows its water has no depth difference. Water without depth difference—a simile for the Dharma's non-differentiation. Feet of different lengths—a comparison for wisdom's clarity or dimness. Thus the Dharma is originally without three—people themselves are three. Now, among the three vehicles, the Four Noble Truths stand foremost. Since the Dharma is already without difference, how could the Four Truths be anything but great? Yet it is said that Hearers contemplate them and occupy the lesser position. Know then: the truths are like the river, people are like the animals. Hearers are the weakest, akin to the rabbit. Though they struggle and race, how could they reach the river's bottom? Unable to fathom its depths, they naturally dwell in the shallows. But why must all who contemplate the truths uniformly achieve smallness? If their wisdom shines brilliantly, their measure equal to the great elephant, they can exhaust the source to the very end and blaze forth as great. Hence know: the lower wisdom contemplating the truths attains the Hearer's fruit. The middle wisdom attains the Solitary Realizer's fruit. The superior wisdom attains the Bodhisattva's fruit. The distinction is perfectly clear—how could it be subject to speculation? Thus Hearers see suffering and sever accumulation. Solitary Realizers awaken to accumulation's dispersion and contemplate relinquishment. Bodhisattvas penetrate the true source, knowing that accumulation is originally without conjunction. Three persons contemplate the same Four Truths, yet their fruits differ—precisely because their contemplation is shallow or deep. The contrast illuminates their high or low attainment. Hence the lower vehicle practices the lower path, which the middle and superior have not cultivated. The superior vehicle practices the superior path while also cultivating the middle and lower. The middle practices the middle and lower without cultivating the superior. Superior, middle, and lower reside in persons—the truths do not make them great or small. Though the three vehicles differ, they share the essential goal of escaping suffering. Though Hearers are small, their delusions of views and craving are already dispelled. Hence in the three realms they have no anxiety; their conditioned existence is ended. The three insights shine brightly, opening the spans of eighty thousand kalpas. The six superknowledges range freely in the unconditioned—mountains and walls traversed directly. Sometimes they walk or stand in the sky, or sit and lie with ease. Crossing lakes, they are light as goose down. Walking on land, it is like treading water. The nine concentrations are perfected; the eighteen transformations follow the mind. Yet the Buddha of the Tripiṭaka, compared to the stage of pure faculties, has both equality and inferiority. Both equally sever the four abiding delusions—in this they are equal. But in subduing ignorance, the Tripiṭaka Buddha is inferior. If even the Buddha is inferior, how much more the two vehicles. Looking upward, their severing and subduing differ; looking downward, there is a gulf between awakening and delusion. Thus what fault do the two vehicles have that one would refuse to cultivate them? The Tathāgata, responding to those of great faculties, guides them back to the jeweled citadel, causing them to cultivate all-knowledge and unite with the perfect circle. Sometimes he criticizes, sometimes praises—suppressing and exalting as the occasion demanded. Ordinary beings, unawakened, fear being scolded in advance. How little do they know that their views and cravings remain, leaving them far from even the two vehicles! Though they speak of cultivating the path, their defilements and fetters are not removed. Not only are body and speech imprecise—their minds are twisted and flattering. Their views arise from self-opinion; their understanding contradicts the true teaching. They do not rely on the noble scriptures, nor have they received guidance from enlightened teachers. Their roots and conditions are not merely from past habits—their views were not innate. Yet with worldly cleverness and sharp tongues, they debate all day long. Sometimes they cite scripture passages, bending them to their private feelings. They propagate heretical views to deceive the foolish, denying causality and rejecting merit and sin. When things please them, they beam with attachment. When thwarted, they blaze with anger. Their three feelings are plainly evident, yet they claim to be Bodhisattvas. The first section's offenses are not yet avoided; transgressions beyond ordinary people entangle them further. They do not cultivate the Great Vehicle, then mock the lesser learning. Indulging in momentary arrogance, the disaster of slander resounds. The three miserable paths of suffering await them for kalpas of retribution. How tragic! How pitiful! Speaking of this brings grief and sorrow. Yet those who have realized their nature shine brighter when facing objects. Those who have forgotten the mind are unmoved by encountering good or evil. How much less could the three karmas' wrongs ever alight upon them, even as dust or drops? Thus those who contemplate mystery purify the three feelings at the mind's source. Those who cleanse defilement sweep the seven deeds from body and speech. Unfeeling things cannot encroach upon the dust of leaves. Conscious beings suffer no harm down to the tiniest insect. A deep mountain stream cannot match their purity. Flying snow cannot rival their whiteness. Cherishing virtue, like flocks spreading wings, they soar toward the stars and moon. Abandoning evil, like fish startled by hooks, they dive to the ocean's bottom. The sun itself is ashamed before their far-reaching illumination. The higher realms are embarrassed by their dissolution of conditions. Object and wisdom unite in perfect emptiness. Concentration and insight balance in sublime equality. Mulberry fields may shift, yet their minds do not change. Seas and mountains may move, yet their resolve does not waver. Able to dwell amid clamor without noise, they focus their spirit and radiate insight. The mind's source is clear and pure; wisdom's understanding is boundless. Contemplating Dharma-nature, they reach true suchness. Examining the golden words, they rely on the complete meaning. Thus in a single thought, what Dharma-gate is not present? For those whose sublime wisdom is not yet manifest, whose minds lack direction, whose understanding does not accord with principle, whose practice falls short of transcending the mundane—they deviate from Dharma-nature and follow ordinary feelings. They turn from the complete teaching and cling to provisional explanations. For such as these, there is gradual and sequential teaching, adapted to faculties and conditions. Thus I have laid out the framework and detailed the remainder. For those aspects not yet clarified regarding the profundity or shallowness of the tradition, I have briefly indicated their meaning. By the study of the three vehicles, one may know their respective positions in reflection.