大方廣佛華嚴經隨疏演義鈔 89.45

89.45

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."