---
title: "徹悟禪師語錄 · 楞嚴頓歇漸修說"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3mr23a6jp04gvvmo4xu"
---

### 楞嚴頓歇漸修說

> Sudden Cessation, Gradual Cultivation

前云汝但不隨分別三種相續。狂性自歇。歇即菩提何藉劬勞肯綮修證。似令一念頓歇也。此云菩提涅槃尚在遙遠。非汝歷劫辛勤修證。雖復多聞。祇益戲論。似令歷劫漸修也。阿難之根。不劣於滿慈。而滿慈之位。差勝於阿難。何其修證難易之相懸若是耶。此葢世尊據念劫圓融之理。頓漸不二之宗。顯妄空以奪法執。斥徒聞而䇿真修。即所謂看孔著楔。應病與藥也。試論之。一念歇狂。頓也。不了則流為長劫。歷劫勤修。漸也。究亦不離於一念。此念劫頓漸。似相懸而實不離也。況乃念性元空。時節無體。迷時似有隔異。悟後本自圓融。一念本不殊長劫。而長劫原祇是一念。復何念劫頓漸之可疑哉。向使滿慈不索妄因而執實有。阿難不溺多聞而廢進修。則世尊頓歇漸修之說。亦不容拈出矣。

> You previously said, “Just stop distinguishing the three continuous causes. The maddening nature will naturally cease. Cessation itself is awakening. Why bother with arduous and meticulous cultivation and realization?” This seems to suggest an instantaneous stopping, with a single thought. Now you say, “Awakening and Nirvana are still far away. Without your cultivation and realization over countless eons, even much listening only increases useless discussion.” This seems to suggest gradual cultivation over eons. Ananda’s roots are not inferior to Purnā’s, and Purnā’s stage is somewhat superior to Ananda’s. How can the difficulty of cultivation and realization be so different between them? This is because the World-Honored One, based on the principle of the interpenetration of thought and eon, and the doctrine of non-duality between sudden and gradual, reveals the emptiness of delusion to eliminate attachment to phenomena, and criticizes mere listening to encourage true practice. This is like a carpenter driving the right peg, or a doctor prescribing medicine according to the illness. Let us examine this: Stopping the maddening nature with a single thought—that is sudden. If not understood, it flows into long eons. Cultivating diligently over eons—that is gradual. Yet ultimately, it is never apart from a single thought. Thought and eon, sudden and gradual—seemingly opposed, yet in reality not separate. Moreover, the nature of thought is originally empty, and time has no substance. In delusion, they appear disconnected; after awakening, they are inherently interpenetrating. A single thought is fundamentally no different from a long eon, and a long eon is originally just a single thought. So what doubt remains about thought and eon, sudden and gradual? If Purnā had not insisted on seeking the cause of delusion and clinging to its reals, and Ananda had not indulged in much listening and neglected practice, then the World-Honored One’s teachings on sudden cessation and gradual cultivation would also not need to be mentioned.