[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 15.25 # 大方廣佛華嚴經隨疏演義鈔 15.25 大方廣佛華嚴經隨疏演義鈔 15.25 - **Language:** Classical Chinese ### [15.25](https://indike.org/pramana/in.bauddha.taisho.1736.15.25) 疏「良以一文之妙攝義無遺」下，第二明感應所以。於中四句：初上一句正辯所以。以一文一偈攝義無遺，極圓妙故。故普賢菩薩告善財言：「我此法海中，無有一文、無有一句，非是捨施轉輪王位而求得者、非是捨施一切所有而求得者。」釋曰：以一是一切之一，故稱性之一也。疏「故一偈之功」下三句，辯其功能，亦是感通之事初一偈之功能破地獄者，《纂靈記》云「京兆人，姓王名明幹。本無戒行，曾不修善，因患致死。被二人引至地獄，地獄門前見一僧，云是地藏菩薩，乃教誦偈云『若人欲了知，三世一切佛，應當如是觀，心造諸如來。』菩薩授經已，謂之曰：『誦得此偈，能排汝地獄苦。』其人誦已，遂入見王。王問：『此人有何功德？』答云：『唯受持一四句偈。』具如上說。王遂放免。當誦此偈時，聲所至處，受苦之人皆得解脫。後三日方蘇，憶持此偈，向諸道俗說之。參驗偈文，方知是《華嚴經》夜摩天宮無量菩薩雲集所說，即覺林菩薩偈也。」今經偈云「若人欲了知，三世一切佛，應觀法界性，一切唯心造。」大意是同。意明地獄皆由心造，了心造佛，地獄自空耳。既一偈之功能破地獄，何況一卷一品一部之玄微？願思此言，勉夫傳誦。疏「盥掌之水尚拯生靈」者，即長耳婆羅門。僧彌伽多羅者，師子國第三果人也。麟德年初來儀震旦，高宗大帝甚加尊重，處於禁中歲餘供養。多羅請尋聖迹，遂往清涼山禮敬文殊師利。因出至西太原寺，時屬諸僧轉《華嚴經》，乃問曰：「此是何經？」答：「是《華嚴》。」多羅肅然改容曰：「不知此處亦有是經耶。」合掌歡喜讚歎久之。言曰：「此大方廣功德難思。西國相傳，有人讀此經，以水盥掌，所霑蟲蟻而捨命者，皆得生天。何況受持讀誦觀察思惟者歟。」故云爾也。疏「讀誦思修功齊種智」者，上辯盥掌之水，今明讀誦思修功至齊佛，即《十地經》解脫月先問也。初金剛藏云：「佛子！此集一切種一切智功德菩薩行法門品。若諸眾生不種善根，不可得聞。」解脫月菩薩言：「聞此法門得幾所福？」金剛藏菩薩言：「如一切智所集福德，聞此法門福德如是。何以故？非不聞此功德法門而能信解受持讀誦，何況精進如說修行。是故當知要得聞此集一切智功德法門，乃能信解受持修習，然後至於一切智地。」釋曰：聞尚齊於種智，何況讀誦思修，不可量也。經雖舉聞，為顯勝故，意通思修，故疏云「讀誦思修功齊種智」耳。 > From the Commentary's "Indeed, because the wonder of a single text encompasses the meaning without remainder" downward: the second part explains the reasons for these empathetic responses. Within this are four clauses: the first clause directly analyzes the reason. Because a single text and a single verse encompass the meaning without remainder, being exceedingly perfect and wondrous, the Bodhisattva Samantabhadra said to Sudhana: "In this Dharma ocean of mine, there is not a single text, not a single phrase, that was not sought and obtained by renouncing the position of a wheel-turning king, nor that was not sought and obtained by relinquishing everything one possessed." Explanation: because the one is the one of the all, it is the one that accords with the nature. > From the Commentary's "Therefore the power of a single verse" downward: these three clauses explain their functions, which are also matters of empathetic resonance. The first—that the power of a single verse can shatter hell: The Zuanglingji says: "A person of the capital commandery, whose surname was Wang and given name was Minggan, originally lacked disciplined conduct and had never cultivated goodness, and died due to an illness. He was led by two persons to hell. In front of the gates of hell he saw a monk who said he was the Bodhisattva Kṣitigarbha, who then taught him to recite a verse, saying: 'If a person wishes to comprehend fully / All the Buddhas of the three periods of time, / They should contemplate thus: / The mind creates all the Tathāgatas.' The Bodhisattva, having imparted the verse, said to him: 'If you can recite this verse, it can dispel your sufferings in hell.' After the person recited it, he entered to see the King. The King asked, 'What merit does this person possess?' The reply said, 'He has only accepted and maintained a single four-line verse,' in full detail as said above. The King thereupon released him. When he recited this verse, wherever the sound reached, the persons undergoing suffering all attained liberation. After three days he revived; remembering and keeping this verse, he spoke of it to various monastics and laypersons. Comparing and checking the verse text, they only then knew that it was spoken by the immeasurable bodhisattvas assembled like clouds in the Yāma Deva Palace in the Avataṃsaka Sūtra, namely the verse of the Bodhisattva Forest of Awakening (Bodhiruci / Javelin)." The verse in the present sūtra says: "If a person wishes to know / All Buddhas of the three periods of time, / They should contemplate the nature of the dharmadhātu: / Everything is made solely by mind." The general meaning is identical. The intent is to clarify that hell is entirely created by mind; if one comprehends that mind creates the Buddhas, hell naturally becomes empty. Since the power of a single verse can shatter hell, how much more so the profound subtleties of a single roll, a single chapter, or the whole text? May you reflect on these words and exert yourself in transmission and recitation! > Regarding the Commentary's "Water used to wash the hands could still rescue living beings": this refers to the Long-Eared Brahmin. The monk Meghatāra was a person of the third fruit \[anāgāmin\] of the Lion Country (Siṃhala). In the early Linde era he came to China; Emperor Gaozong showed him immense reverence, accommodating him in the imperial palace and making offerings to him for more than a year. Tāra requested to trace sacred traces, and thereupon went to Mount Qingliang to pay homage to Mañjuśrī. Later, coming out to the Western Taiyuan Monastery, it happened that various monks were chanting the Avataṃsaka Sūtra. He then asked, "What sūtra is this?" They answered, "It is the Avataṃsaka." Tāra solemnly altered his countenance and said, "I did not know that this sūtra was present here as well." Pressing his palms together, he rejoiced and praised it for a long time. He said, "The merit of this Great Vaipulya is inconceivable. In the Western Countries it is passed down that someone read this sūtra and washed his hands with water; the insects and ants that were moistened by it and lost their lives were all reborn in the heavens. How much more so those who receive, maintain, read, recite, observe, and reflect upon it!" Hence it is said thus. > Regarding the Commentary's line, "Reading, reciting, reflecting, and cultivating, its merit equals the knowledge of all forms (sarvākārajñatā)": above, the water of washing the hands was explained; now it is clarified that the merit of reading, reciting, reflecting, and cultivating reaches equality with the Buddha, which is the prior inquiry by Mukticandra in the Daśabhūmika Sūtra. At first, Vajragarbha says: "Sons of the Buddha! This Chapter on the Dharma Door of the Bodhisattva Practices of the Accumulation of All Forms of the Knowledge of All Forms: if sentient beings have not planted wholesome roots, they cannot hear it." The Bodhisattva Mukticandra said: "Hearing this Dharma door, how much merit does one obtain?" The Bodhisattva Vajragarbha said: "Like the merit accumulated by all-knowledge, hearing this Dharma door, the merit is like this. Why is that? It is not that without hearing this Dharma door of merit one could have faith, understand, accept, maintain, read, and recite it, much less vigorously practice according to the teaching. Therefore, know that one must obtain the hearing of this Dharma door of the accumulation of the merit of all-knowledge before one can have faith, understand, accept, maintain, and cultivate it, and thereafter reach the ground of all-knowledge." Explanation: hearing it still equals the knowledge of all forms; how much more so reading, reciting, reflecting, and cultivating, which are immeasurable! Although the sūtra brings up hearing, it is done to reveal its superiority; its intent extends to reflection and cultivation. Therefore the Commentary says, "reading, reciting, reflecting, and cultivating, its merit equals the knowledge of all forms." > — English (machine translation) (machine translation) - [Previous: 15.24](https://indike.org/pramana/in.bauddha.taisho.1736.15.24) - [Next: 15.26](https://indike.org/pramana/in.bauddha.taisho.1736.15.26) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1736.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.15.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.15.25](https://indike.org/pramana/in.bauddha.taisho.1736.15.25) · Pramāṇa