大方廣佛華嚴經隨疏演義鈔 15.23

15.23

疏「觀行則無生入證偈讚排空」者，即解脫和尚，姓邢氏，岱州五臺縣人。七歲出家，志業弘遠。初從介山抱腹巖慧超禪師處詢求定捨，超有知人之鑒，識其才器，告眾曰：「解脫調習融明，非爾輩所隣。」未幾而大啟悟。後於五臺西南佛光寺立精舍，讀《華嚴》，復依經作佛光觀，屢往中臺東南華園北古大孚寺，求文殊師利親承言誨。菩薩告曰：「汝今何須親禮於我？可自悔責，必當大悟。」後因自求，乃悟無生，兼得法喜。遂慨茲獨善，思惟廣濟，祈誠大覺請證此心，乃感諸佛現身說偈曰：「諸佛寂滅甚深法，曠劫修行今乃得。若能開曉此法眼，一切諸佛皆隨喜。」解脫更問：「空中寂滅之法，若為可說得教人耶？」諸佛即隱，但有聲告曰：「方便智為燈，照見心境界。欲究真實法，一切無所見。」又甞本州都督請傳香授戒，法事既畢，將俟東歸。都督及眾送至城東，日云暮矣。思欲焚香，乃聞城上空中聲曰：「合掌以為華，身為供養具，善心真實香，讚歎香烟布。諸佛聞此香，尋聲求救度，眾等勤精進，終不相疑誤。」故云偈讚排空。餘廣如傳。然或即大聖化身，事難詳究，德廣化博，未之有也。疏「海神聽而時雨滂沱」者，即僧道英，姓陳氏，蒲州人。年二十二，親為之婚娶，五載同居，誓不相觸。後於并州炬法師筵下聽《華嚴經》，便落𩭄，入太行山柏梯寺修行止觀。曾屬亢旱，講《華嚴經》以祈甘澤。有二老翁各二童侍，常來在座，英每異之。後因問由緒。答云：「弟子並是海神，愛此經故，共來聽受。」英曰：「今為檀越講經，請下微雨。」神乃勅二童，童便從窓孔中出，須臾霶霈，遠近咸賴焉。二翁拜謝，倏然而滅。故云海神聽而時雨滂沱。其行跡絕多，亦廣如傳說。疏「天童迎而大水瀰漫」者，即隋朝僧靈幹，姓李氏，狄道人。依衍法師出家，年十八能講《華嚴》，住興善寺，為譯經證義沙門。後遇疾而死，數日乃蘇云：「往兜率天，見休、遠二法師並坐華臺，光暉絕世，謂幹曰：『與我報諸弟子，後皆生此。』」幹志奉《華嚴》，常依經作華嚴觀及彌勒天宮觀。至于疾甚，目睛上視，若有所見。沙門童真問之。答曰：「向見青衣童子，引至兜率天宮。而天樂非久，終墮輪迴。蓮華藏是所圖也。」言終氣絕，須臾復蘇。真問：「何所見耶？」幹曰：「見大水遍滿，華如車輪，而坐其上。所願足矣。」言絕而逝。故云爾也。

Regarding the commentary's phrase, 'In contemplative practice, one realizes the birthless, while verses of praise fill the sky': This refers to the Venerable Jietuo, whose lay surname was Xing, a native of Wutai County in Daizhou. Leaving home at the age of seven, his aspirations were vast and far-reaching. At first, he sought instruction in meditation and relinquishment from Chan Master Huichao of Baofu Rock on Mount Jie. Chao possessed insight into character, recognized his capacity, and told the assembly, 'Jietuo's training is harmonious and luminous; he is not someone of your rank.' Before long, he had a great awakening. Later, he established a hermitage at Foguang Temple southwest of Wutai, read the *Avataṃsaka*, and, following the scripture, practiced the Foguang contemplation. He frequently went to the ancient Dafu Temple north of the Flower Garden southeast of the Central Terrace, seeking Mañjuśrī's personal instruction. The bodhisattva told him, 'Why must you personally pay homage to me now? You may reproach yourself, and you will certainly attain great awakening.' Later, through searching within himself, he awakened to the birthless and gained the joy of Dharma. He then lamented keeping this good to himself alone, thought of saving all universally, and prayed with utmost sincerity to the Great Awakened One, asking for certification of this mind. This prompted the buddhas to manifest in person and utter a verse: 'The buddhas' quiescent and extinguished, extremely profound Dharma / is only now attained after eons of cultivation. / If one can open and comprehend this Dharma-eye, / all buddhas will rejoice along with them.' Jietuo further asked, 'How can the quiescent and extinguished Dharma within empty space be explained so as to teach others?' The buddhas then vanished, but a voice said: 'Skillful-means wisdom serves as a lamp / illuminating and perceiving the sphere of the mind. / If one wishes to investigate the real Dharma, / there is nothing at all to be seen.' Furthermore, the governor of his native prefecture once requested him to transmit the incense and bestow the precepts. When the Dharma service was completed and he was about to return east, the governor and the assembly escorted him to the east of the city as dusk approached. As they thought of burning incense, they heard a voice above the city wall in the empty sky say: 'Joining one's palms serves as flowers; / the body serves as an offering utensil; / a virtuous mind is the true incense; / praises spread the incense smoke. / Hearing this incense, the buddhas / follow the sound to seek out and deliver. / If you all strive with diligence, / you will never be mistaken or deceived.' Therefore it says, 'Verses of praise fill the sky.' The rest is fully detailed in the biography. However, he may well have been a transformation body of the Great Holy One; the matter is difficult to investigate thoroughly, but such vast virtue and extensive conversion have never been surpassed. Regarding the commentary's phrase, 'The sea spirits listen, and timely rains pour down': This refers to the monk Daoying, whose lay surname was Chen, a native of Puzhou. At the age of twenty-two, his parents arranged his marriage; for five years they lived together, vowing never to touch one another. Later, under the seat of Dharma Master Ju in Bingzhou, he listened to the *Avataṃsaka Sūtra*, whereupon he shaved his hair, entered Baidi Temple on Mount Taihang, and cultivated calm and insight. Once, during a severe drought, he lectured on the *Avataṃsaka Sūtra* to pray for sweet moisture. Two old men, each with two attending boys, regularly came to the assembly; Ying always thought this strange. Later, he asked about their origins. They replied, 'Your disciples are all sea spirits; because we love this scripture, we come together to hear and receive it.' Ying said, 'Now I am lecturing on the scripture for the donors; please bring down a gentle rain.' The spirits then ordered the two boys, who went out through the window openings, and in an instant, torrential rain fell, relied upon by all far and near. The two old men bowed in gratitude and vanished in an instant. Therefore it says, 'The sea spirits listen, and timely rains pour down.' His traces are exceedingly numerous, also fully detailed in the biography. Regarding the commentary's phrase, 'A heavenly youth welcomes him, and vast waters flood everywhere': This refers to the Sui dynasty monk Linggan, whose lay surname was Li, a native of Didao. He left home under Dharma Master Yan, and at the age of eighteen was able to lecture on the *Avataṃsaka*. Residing at Xingshan Temple, he served as a śrāmaṇa who verified the meaning in translation bureaus. Later, he fell ill and died; after several days he revived and said, 'I went to Tuṣita Heaven and saw the two Dharma Masters Xiu and Yuan sitting together on flower platforms, their radiance peerless in the world. They said to me, "Report to our disciples for us that in the future they will all be born here."' Gan was devoted to upholding the *Avataṃsaka*, constantly practicing the Avataṃsaka contemplation and the contemplation of Maitreya's heavenly palace according to the scripture. When his illness grew severe, his eyes looked upward as if seeing something. Śrāmaṇa Tongzhen asked him about it. He answered, 'Just now I saw a blue-clad youth leading me to Tuṣita Palace. But heavenly pleasures do not last long, and one ultimately falls back into saṃsāra. The Lotus Treasury World is what I aim for.' With these words his breath ceased, but after a short while he revived. Zhen asked, 'What did you see?' Gan said, 'I saw vast waters flooding everywhere, with a flower as large as a carriage wheel, and I was seated upon it. My wish is fulfilled.' With these words, he passed away. Therefore it is said thus.