大方廣佛華嚴經隨疏演義鈔 89.45

89.45

疏「上來從娑字」下，第二總相結束。於中三：一會釋上文，以疏恐繁，故文略之。若欲說時，應須一一具其上下一切等言。如云陀字悟一切法究竟，處所不可得故。而上引《智論》多具上下。二「其中難者」下，會上之義。三「更有對會」下，指廣在餘。於中有三：一對會同異，前已會竟；二修觀儀式；三所得功德。後之二門，皆興善別譯，今當敘之。先明所得功德者，彼文結云「又善男子！如是字門是能悟入法界邊際，除如是字表諸法門更不可得。何以故？如是字義不可宣說、不可顯示、不可執取、不可了知、不可觀察，離諸相故。善男子！譬如虛空，是一切物所歸趣處。此諸字門亦復如是，諸法空義皆入此門方得顯了。若菩薩摩訶薩於如是入諸字門得善巧智，於諸言音所詮所表皆無罣礙，於一切法平等空性盡能證持，於眾言音咸得善巧。若菩薩摩訶薩能聽如是入諸字門，即顯字印，聞已受持讀誦通利、為他解說不貪名利，由此因緣得二十種功德。何等二十？謂得強憶念、得勝慚愧、得堅固力、得法旨趣、得增上覺、得殊勝慧、得無礙辯、得總持門、得無疑惑、得違順不生恚愛、得無高下平等而住、得於有情言音善巧、得蘊善巧處善巧界善巧、得緣起善巧因善巧緣善巧、得法善巧、得根勝劣智善巧、得他心智善巧、得觀星宿善巧、得天耳智善巧、得宿住隨念智善巧、神境智善巧、生死智善巧、漏盡智善巧、得說處非處智善巧、得往來威儀施設善巧，是為得二十種殊勝功德。」《大般若》、《放光》、《光讚》大同於此。第三修觀儀式者，彼文標名「大方廣佛華嚴經入法界品頓證毘盧遮那法身字輪瑜伽儀軌」，釋云「夫欲頓入一乘修習毘盧遮那如來法身觀者，先應發起普賢菩薩微妙行願，復應以三密加持身心，則能悟入文殊師利大智慧海。若能修行者，最初於空閑處攝念安心，閉目端身結跏趺坐，運心普緣無邊剎海，諦觀三世一切如來遍於一一佛菩薩前。慇懃恭敬禮拜旋繞，又以種種供具雲海奉獻如是等一切聖眾。廣大供養已，復應觀自心，心本不生自性成就，光明遍照猶如虛空。復應深起悲念哀愍眾生，不悟自心輪迴諸趣，我當普化拔濟，令其開悟盡無有餘。復應觀察自心、諸眾生心及諸佛心，本無有異平等一相，成大菩提心瑩徹清淨，廓然周遍圓明皎潔，成大月輪量等虛空無有邊際。復於月輪內，右旋布列四十二梵字，悉皆金色，放大光明照徹十方分明顯現。一一光中具無量剎海，一一剎海有無量諸佛，一一諸佛有無量聖眾前後圍繞，坐菩提場成等正覺。智入三世、身遍十方，轉大法輪度脫群品，悉令現證無住涅槃。復觀悟入般若波羅蜜四十二字門，了一切法皆無所得，能觀法界悉皆平等無異無別。修瑜伽者若能與是旋陀羅尼觀行相應，即能現證毘盧遮那如來智身，於諸法中得無障礙。」

In the commentary, from "Above, from the syllable sa" downward is the second part, concluding with the general characteristics. Within this there are three parts: First, collating and explaining the preceding text: because the commentary feared prolixity, its text was abbreviated. If one wished to speak of them, each and every one ought to be provided with the phrasing of "all" at the beginning and end, etc. For instance, saying that through the syllable dha one awakens to all dharmas being ultimate because their location is unobtainable. Now, the Mahāprajñāpāramitopadeśa cited above mostly provides both the beginning and end. Second, from "Among them, those that are difficult" downward, it collates the preceding meanings. Third, from "There is further collation" downward, it refers the reader to the fuller accounts elsewhere. Within this there are three points: (1) collating similarities and differences, which has already been collated above; (2) the ritual procedure for cultivating contemplation; (3) the merits attained. The latter two gates are both from the alternate translation of the Xingshan [temple], and shall now be recounted. First, to clarify the merits attained: that text concludes, saying: "Furthermore, good man! Such syllable-gates can awaken one to and enter the bounds of the dharmadhātu; apart from such syllables showing the dharma-gates, nothing else can be obtained. Why is this? The meanings of such syllables cannot be spoken, cannot be demonstrated, cannot be grasped, cannot be understood, and cannot be examined, because they are free from all marks. Good man! Just as space is that toward which all things converge, these syllable-gates are also like this: the empty meaning of all dharmas enters this gate before it can be revealed. If a bodhisattva-mahāsattva attains skillful cognition regarding entering such syllable-gates, he will be free from obstruction regarding that which is expressed and shown by all speech and sounds; he will be entirely able to realize and maintain the equal emptiness of all dharmas, and will attain skillfulness in all speech and sounds. If a bodhisattva-mahāsattva is able to hear such entry into the syllable-gates, this reveals the syllable-seal; having heard it, if he receives, holds, reads, recites, and penetrates it fluently, and explains it for others without craving fame or gain, due to these causes and conditions he will attain twenty kinds of merit. What are the twenty? Namely, attaining powerful mindfulness; attaining superior shame and remorse; attaining firm strength; attaining the intent of the Dharma; attaining superior awakening; attaining distinctive wisdom; attaining unobstructed eloquence; attaining the dhāraṇī-gate; attaining freedom from doubt; attaining the non-arising of hatred or affection toward adversity and prosperity; attaining abiding in equality without high or low; attaining skillfulness in the speech and sounds of sentient beings; attaining skillfulness in the aggregates, skillfulness in the sense-bases, and skillfulness in the elements; attaining skillfulness in conditioned arising, skillfulness in causes, and skillfulness in conditions; attaining skillfulness in dharmas; attaining skillfulness in the cognition of the superiority and inferiority of faculties; attaining skillfulness in the cognition of others' minds; attaining skillfulness in observing the constellations; attaining skillfulness in the divine ear cognition; attaining skillfulness in the cognition of recollecting past abodes; skillfulness in the cognition of supernatural powers; skillfulness in the cognition of birth and death; skillfulness in the cognition of the exhaustion of outflows; attaining skillfulness in the cognition of explaining what is possible and impossible; and attaining skillfulness in the establishment of deportment in coming and going. These are the twenty kinds of distinctive merits attained." The Mahāprajñāpāramitā-sūtra, the Fangguang [banruo jing], and the Guangzan [banruo jing] are largely the same as this. Third, regarding the ritual procedure for cultivating contemplation: that text is titled 'Yoga Ritual Procedure of the Syllable-Wheel for the Sudden Realization of the Vairocana Dharmakāya from the Entry into the Dharmadhātu Chapter of the Buddhāvataṃsaka-mahāvaipulya-sūtra'. Its explanation states: "Now, one who wishes to suddenly enter the One Vehicle and cultivate the contemplation of the Vairocana Tathāgata's dharmakāya should first give rise to Samantabhadra Bodhisattva's subtle and wondrous vows of practice, and should furthermore empower body and mind with the three mysteries; then he will be able to awaken to and enter Mañjuśrī's great ocean of wisdom. If one is able to practice: at the very beginning, in an empty and quiet place, one should gather mindfulness and settle the mind, close the eyes, straighten the body, and sit cross-legged; move the mind to universally focus upon the boundless oceans of kṣetras, and clearly contemplate all the Tathāgatas of the three times universally in front of each and every Buddha and bodhisattva. Diligently, respectfully, and reverently bow and circumambulate them, and furthermore, with sea-like clouds of various offerings, present them to all such holy assemblies. Having made vast offerings, one should again contemplate one's own mind: the mind is originally unborn, perfected by its own nature, and its light shines everywhere like space. Furthermore, one should deeply give rise to compassionate mindfulness and pity sentient beings who, not awakening to their own minds, transmigrate in the various destinies: 'I shall universally transform and rescue them, causing them to awaken without remainder.' Furthermore, one should contemplate one's own mind, the minds of all sentient beings, and the minds of all Buddhas as originally having no difference, being equally of a single mark, forming the great bodhicitta: luminous, thoroughly pure, open, pervasive, fully bright and shining, forming a great moon-wheel whose measure is equal to space, without boundary. Furthermore, within the moon-wheel, one arranges clockwise the forty-two Sanskrit syllables, all of golden color, emitting great radiance that illuminates the ten directions and distinctly appears. Within each light there are immeasurable oceans of kṣetras, within each ocean of kṣetras there are immeasurable Buddhas, and around each and every Buddha there are immeasurable holy assemblies encircling them before and behind, sitting on the site of bodhi and realizing equal and right awakening. Their wisdom enters the three times and their bodies pervade the ten directions; they turn the great Dharma wheel, delivering all kinds [of beings], causing them all to presently realize non-abiding nirvāṇa. Furthermore, contemplate entering the forty-two syllable-gates of prajñāpāramitā, understanding that all dharmas are unobtainable, being able to contemplate the dharmadhātu as entirely equal, without difference or distinction. If a yoga practitioner can correspond with this contemplative practice of the turning dhāraṇī, he will be able to presently realize the Vairocana Tathāgata's body of wisdom, and attain unobstructedness among all dharmas."