X58n0991_華嚴經普賢觀行法門
卍新續藏第 58 冊 No. 0991 華嚴經普賢觀行法門
No. 991-A 華嚴經普賢觀行法門序
此書乃法藏大師所製爲顯普賢觀行之宗趣也其文簡而義無盡其科要而理融通學者當盡心焉一日華嚴性阇梨觀誦之暇偶得之古篋持以示余余欣然展讀數四而後欲壽梓以公海內且傍施和訓將使末學者易解云猶有未正之處更俟后之識者。
元祿元年歲在戊辰春三月上浣東山沙門升頭陀拜書
No. 991
華嚴經普賢觀行法門
沙門 法藏 撰
依華嚴經普賢觀行法初明普賢觀次明普賢行。
初中有十門第一會相歸性門謂觀一切法自性皆空分別解了一念行心稱理而觀攝散入靜名止第二依理起行門謂以所觀真理非斷空故不礙事法宛然顯現是故令止不滯寂寂不礙事於事無念起照名觀第三理事無礙門謂由性實之理必徹事表而自現不壞於事相虛之事必該真性而自立不翳于理理事混融二而不二是故菩薩於一念中止觀雙運無礙同觀第四理事俱泯門謂由理事交徹形奪兩亡則非事非理超然迥絕行心順此非觀非止迥絕無寄經云法離一切觀行第五心境融通門謂彼絕理事之無礙境與泯止觀之無礙心二而不二冥然一味不二而二心境宛然第六事融相在門謂以多事全依於一理一理帶
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 58 冊 No. 0991 華嚴經普賢觀行法門
No. 991-A 華嚴經普賢觀行法門序
此書乃法藏大師所制，為顯普賢觀行（Samantabhadra's contemplation and practice）之宗趣也。其文簡而義無盡，其科要而理融通，學者當盡心焉。一日，華嚴性阇梨觀誦之暇，偶得之古篋，持以示余，余欣然展讀數四，而後欲壽梓以公海內，且傍施和訓，將使末學者易解云。猶有未正之處，更俟后之識者。
元祿元年歲在戊辰春三月上浣，東山沙門升頭陀拜書
No. 991
華嚴經普賢觀行法門
沙門 法藏 撰
依華嚴經普賢觀行法，初明普賢觀（Samantabhadra's contemplation），次明普賢行（Samantabhadra's practice）。
初中有十門：第一，會相歸性門。謂觀一切法自性皆空，分別解了一念行心，稱理而觀，攝散入靜，名止。第二，依理起行門。謂以所觀真理非斷空故，不礙事法宛然顯現，是故令止不滯寂寂，不礙事於事無念，起照名觀。第三，理事無礙門。謂由性實之理必徹事表而自現，不壞於事相虛之事必該真性而自立，不翳于理，理事混融，二而不二是故菩薩於一念中止觀雙運，無礙同觀。第四，理事俱泯門。謂由理事交徹形奪兩亡，則非事非理，超然迥絕，行心順此，非觀非止，迥絕無寄，經云法離一切觀行。第五，心境融通門。謂彼絕理事之無礙境，與泯止觀之無礙心，二而不二，冥然一味，不二而二，心境宛然。第六，事融相在門。謂以多事全依於一理，一理帶
【English Translation】 English version 卍 New Continued Collection, Volume 58, No. 0991, Avatamsaka Sutra, Samantabhadra's Contemplation and Practice Dharma Method
No. 991-A Preface to the Avatamsaka Sutra, Samantabhadra's Contemplation and Practice Dharma Method
This book was created by Master Fazang to reveal the doctrine and purpose of Samantabhadra's contemplation and practice. Its text is simple but its meaning is inexhaustible, its outline is essential and its principles are interconnected. Scholars should devote themselves to it. One day, while the Avatamsaka nature teacher was reciting, he accidentally found it in an old box and held it to show me. I gladly opened and read it several times, and then wanted to publish it to the public, and also provide supplementary explanations to make it easier for later scholars to understand. If there are still incorrect points, I will wait for later knowledgeable people to correct them.
Written respectfully by Shramana Sheng, a wandering monk of Dongshan, in the first year of Genroku, the year of Wuchen, in the third month of spring.
No. 991
Avatamsaka Sutra, Samantabhadra's Contemplation and Practice Dharma Method
Composed by Shramana Fazang
According to the Avatamsaka Sutra, Samantabhadra's Contemplation and Practice Dharma Method, first explain Samantabhadra's contemplation, then explain Samantabhadra's practice.
There are ten doors in the beginning: First, the door of converging phenomena to return to nature. It means observing that the self-nature of all dharmas is empty, distinguishing and understanding the one thought of the mind in practice, contemplating according to the principle, gathering the scattered and entering stillness, which is called cessation. Second, the door of arising practice based on principle. It means that the true principle observed is not a broken emptiness, so it does not hinder the clear manifestation of phenomena. Therefore, it makes cessation not stagnant in stillness, and does not hinder things. Without thought in things, arising illumination is called contemplation. Third, the door of unobstructedness between principle and phenomena. It means that the principle of true nature must penetrate the surface of things and manifest itself. The emptiness of phenomena does not destroy the true nature and establishes itself, not obscuring the principle. Principle and phenomena are mixed and integrated, two but not two. Therefore, Bodhisattvas simultaneously practice cessation and contemplation in one thought, unobstructed and observing together. Fourth, the door of complete annihilation of principle and phenomena. It means that due to the mutual penetration of principle and phenomena, both forms are lost, then it is neither phenomena nor principle, transcending and being completely detached. The mind in practice follows this, neither contemplation nor cessation, completely detached and without reliance. The sutra says that the Dharma is free from all contemplation and practice. Fifth, the door of harmonious interpenetration of mind and environment. It means that the unobstructed environment that transcends principle and phenomena, and the unobstructed mind that annihilates cessation and contemplation, are two but not two, mysteriously one taste, not two but two, mind and environment are clear. Sixth, the door of phenomena merging and coexisting. It means that many phenomena completely rely on one principle, and one principle carries
多事而全遍於一事是故菩薩以即止之觀於一事中見一切事而心無散動如一事一切亦爾第七諸法相是門謂由諸法皆不異於真理真理復不異於事是故菩薩以不異止之觀見一法即一切法而全不動如一一切亦爾第八即入無礙門謂由以一多相入而非一一多相即而非異此二俱由融通一法界是故菩薩以無念之智頓見於此無障礙之法第九帝網重現門謂於一事中所現一切彼一切內復各現一切如是重重不可窮盡如帝釋網於一珠中現一切珠影一切珠影中復現珠影重重無盡是故菩薩以普賢眼頓見如此法界圓融自在無有限量第十主伴圓備門謂菩薩以普賢之智頓見於此普賢法界是故凡舉一門為主必攝一切為伴如是無盡無盡不可稱說思之可見此略說顯華嚴經中菩薩止觀廣如別記說。
第二明普賢行法初學菩薩行法亦有十門第一先起信心然有三種一自信己身有如來藏性修行可得成佛二信三寶功德殊勝難量離此更無可歸依處三信因果決定業報必然是故舍惡修善不離自心第二歸依三寶亦有三種一歸依遍法界三寶二歸依殷重至極不惜身命三遠歸依盡未來際誓不斷絕第三懺悔宿罪亦有三種一啟告十方三世一切諸佛菩薩賢聖二對現尊像及眾僧等前三殷重心慚愧心自述無始罪障第四發菩提心立大誓願亦有三種一發直心正念真如法故二深心樂修一切諸善行故三大
【現代漢語翻譯】 現代漢語譯本 多事而完全遍及於一事，因此菩薩以寂止的觀照在一事中見到一切事，而心無散亂動搖。如同一事即一切事一樣。第七，諸法相是門，意思是由於諸法都不異於真理（Dharmadhatu），真理又不異於事，因此菩薩以不異寂止的觀照，見一法即一切法，而完全不動搖。如同一即一切一樣。第八，即入無礙門，意思是由於以一多互相進入，而非一一多相即，也非一一多相異，這二者都由於融通一法界（Dharmadhatu）。因此菩薩以無念的智慧，頓然見到這無障礙之法。第九，帝網重現門，意思是在一事中所顯現的一切，在那一切之內又各自顯現一切，像這樣重重疊疊無窮無盡，如同帝釋網（Indra's net）在一顆珠子中顯現一切珠子的影像，一切珠子的影像中又顯現珠子的影像，重重無盡。因此菩薩以普賢（Samantabhadra）之眼，頓然見到如此法界圓融自在，沒有阻礙。第十，主伴圓備門，意思是菩薩以普賢的智慧，頓然見到這普賢法界。因此凡是舉一門為主，必定攝取一切為伴，像這樣無窮無盡不可稱說，思考就可以明白。這簡略地說明了《華嚴經》中的菩薩止觀，詳細的如同別記所說。
第二，闡明普賢行法。初學菩薩行法也有十門。第一，先發起信心，然而有三種：一，自信自身有如來藏性（Tathagatagarbha），修行可以成就佛果；二，相信三寶（Three Jewels）功德殊勝難以衡量，離開三寶再沒有可以歸依之處；三，相信因果決定，業報必然，因此捨棄惡行修習善行，不離自心。第二，歸依三寶也有三種：一，歸依遍法界三寶；二，歸依殷重至極，不惜身命；三，遠歸依盡未來際，誓不斷絕。第三，懺悔宿罪也有三種：一，啟告十方三世一切諸佛菩薩賢聖；二，在現存的尊像以及眾僧等前；三，以殷重心、慚愧心，自述無始以來的罪障。第四，發菩提心（Bodhicitta），立下大誓願也有三種：一，發直心，正念真如法故；二，深心，樂於修習一切諸善行故；三大
【English Translation】 English version Because many things are completely pervasive in one thing, Bodhisattvas, through the contemplation of cessation in one thing, see all things without their minds being scattered or agitated. It is like one thing being all things. Seventh, the characteristic of all dharmas is a gate, meaning that because all dharmas are not different from the Dharmadhatu (真理), and the Dharmadhatu is not different from things, Bodhisattvas, through the contemplation of non-difference and cessation, see one dharma as all dharmas without any agitation. It is like one being all. Eighth, the gate of unimpeded entry means that because one and many enter each other, but are not identical in each and every aspect, nor are they different in each and every aspect. Both of these are due to the interpenetration of the one Dharmadhatu. Therefore, Bodhisattvas, with the wisdom of no-thought, suddenly see this unobstructed dharma. Ninth, the gate of Indra's net (帝釋網) reappearing means that within one thing, all things appear, and within all those things, everything appears again, endlessly repeating like Indra's net, where in one jewel, the reflections of all jewels appear, and in the reflections of all jewels, the reflections of jewels appear again, endlessly. Therefore, Bodhisattvas, with the eyes of Samantabhadra (普賢), suddenly see the Dharmadhatu as perfectly integrated and free, without any obstruction. Tenth, the gate of complete provision of principal and attendants means that Bodhisattvas, with the wisdom of Samantabhadra, suddenly see this Dharmadhatu of Samantabhadra. Therefore, whenever one gate is taken as the principal, it necessarily includes all others as attendants, endlessly and inexpressibly. It can be understood through contemplation. This briefly explains the Bodhisattva's cessation and contemplation in the Avatamsaka Sutra, which is described in detail in separate records.
Second, elucidating the practice of Samantabhadra. The practice of a Bodhisattva in the initial stages also has ten gates. First, generate faith, which is of three kinds: first, believe that one's own body has the Tathagatagarbha (如來藏性), and that through practice, one can attain Buddhahood; second, believe that the merits and virtues of the Three Jewels (三寶) are supremely excellent and immeasurable, and that there is no other place to take refuge apart from them; third, believe that cause and effect are definite, and karmic retribution is inevitable, therefore abandon evil and cultivate good, without departing from one's own mind. Second, taking refuge in the Three Jewels is also of three kinds: first, taking refuge in the Three Jewels that pervade the Dharmadhatu; second, taking refuge with utmost sincerity, not sparing one's life; third, taking refuge far into the future, vowing never to cease. Third, repenting of past sins is also of three kinds: first, announcing to all Buddhas, Bodhisattvas, sages, and saints of the ten directions and three times; second, in front of existing venerable images and the Sangha; third, with sincere and contrite hearts, confessing one's beginningless sins and obstacles. Fourth, generating Bodhicitta (菩提心) and making great vows is also of three kinds: first, generating a straightforward mind, rightly contemplating the Suchness of Dharma; second, a profound mind, delighting in cultivating all good deeds; third, a great
悲心救拔一切苦眾生故第五受菩薩三聚凈戒亦有三種一攝律儀戒誓願斷一切惡二攝善法戒誓願修一切善三攝眾生戒救度一切眾生故盡未來際而無休息第六修離過行亦有三種一調伏煩惱離貪瞋邪見二止諸不善離殺等十惡道故三于菩薩十重四十八輕戒一一護持不令有犯犯者即當懺悔還使清凈第七修善行亦有三種一日日供養三寶身口禮讚意業觀察二于萬行六度乃至諸波羅蜜一一修學無有厭足三以此善根誓願迴向普共眾生趣大菩提第八修忍辱行亦有三種一內生慈心若為愚癡眾生背恩侵惱終不瞋之二見瞋過患經云瞋如猛火燒滅一切諸善根故又起一瞋心成百種障礙一切惡中無過此惡三見忍利益經云若能忍者即得名為有力大人持戒苦行所不能及第九救攝眾生行亦有三種一救其現苦乃至於死先當救護二更以佛法饒益令當來免三惡道苦三化令修菩薩行要當於我先成最正覺第十修平等行亦有三種一于所救眾生平等不揀怨親不求恩報二不見自他無人無能無所畢竟平等三興無緣大悲無念大智攝化眾生廣修萬行盡未來際而無休息故。
華嚴經普賢觀行法門(終)
【現代漢語翻譯】 現代漢語譯本 第五，爲了以悲心救拔一切受苦眾生，受菩薩三聚凈戒也有三種：一是攝律儀戒，誓願斷除一切惡行；二是攝善法戒，誓願修習一切善行；三是攝眾生戒，救度一切眾生，直至未來永無止息。 第六，修習遠離過失之行也有三種：一是調伏煩惱，遠離貪婪、嗔恨、邪見；二是止息諸不善行，遠離殺生等十惡道；三是對菩薩十重戒和四十八輕戒，一一守護，不令違犯，若有違犯，立即懺悔，使其恢復清凈。 第七，修習善行也有三種：一是日日供養三寶（佛、法、僧），以身行禮拜讚歎，以口宣揚功德，以意業觀察思維修行；二是對萬行、六度（佈施、持戒、忍辱、精進、禪定、智慧），乃至諸波羅蜜（到達彼岸的方法），一一修學，永不厭倦；三是以此善根，誓願迴向，普遍與眾生共同趨向大菩提（覺悟）。 第八，修習忍辱之行也有三種：一是內心生起慈悲心，若有愚癡眾生背恩負義、侵犯惱害，終究不生嗔恨；二是見到嗔恨的過患，經中說，嗔恨如猛火，燒滅一切諸善根，又生起一念嗔心，會形成百種障礙，一切惡行中沒有比這更惡劣的；三是見到忍辱的利益，經中說，若能忍辱，就能被稱為有力大人，持戒苦行所不能及。 第九，救護攝受眾生之行也有三種：一是救濟他們眼前的痛苦，乃至死亡，首先應當救護；二是更以佛法利益他們，使他們將來免除三惡道（地獄、餓鬼、畜生）的痛苦；三是教化他們修習菩薩行，一定要在我成就最正覺（無上正等正覺）之前。 第十，修習平等之行也有三種：一是對所救度的眾生平等對待，不分怨親，不求回報；二是不見自己和他人，無人、無能、無所，畢竟平等；三是興起無緣大慈悲，以無念的大智慧攝化眾生，廣泛修習萬行，直至未來永無止息。 《華嚴經普賢觀行法門》(終)
【English Translation】 English version Fifth, in order to rescue all suffering beings with compassion, receiving the Bodhisattva's Three Clusters of Pure Precepts also has three aspects: first, the Precepts of Restraining the Vinaya, vowing to cut off all evil; second, the Precepts of Gathering Good Dharmas, vowing to cultivate all good; third, the Precepts of Benefiting Sentient Beings, rescuing all sentient beings until the future without rest. Sixth, cultivating the practice of abandoning faults also has three aspects: first, taming afflictions, abandoning greed, hatred, and wrong views; second, stopping all unwholesome actions, abandoning the ten evil paths such as killing; third, for the Bodhisattva's ten major and forty-eight minor precepts, protecting each one, not allowing any violations, and if there are violations, immediately repenting and restoring purity. Seventh, cultivating good deeds also has three aspects: first, making daily offerings to the Triple Gem (Buddha, Dharma, Sangha), praising with body, speech, and mind; second, cultivating all practices, the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), and even all the Paramitas (methods of reaching the other shore), without ever being satisfied; third, with this root of goodness, vowing to dedicate it universally with all beings to aspire to Great Bodhi (Enlightenment). Eighth, cultivating the practice of patience also has three aspects: first, generating loving-kindness in the heart, and if foolish beings are ungrateful, infringe upon, or annoy, ultimately not becoming angry; second, seeing the faults of anger, as the sutras say, anger is like a raging fire, burning all roots of goodness, and generating one thought of anger will form hundreds of obstacles, and there is no evil greater than this among all evils; third, seeing the benefits of patience, as the sutras say, if one can be patient, one can be called a powerful great person, which holding precepts and ascetic practices cannot match. Ninth, the practice of rescuing and gathering sentient beings also has three aspects: first, relieving their present suffering, even to death, one should first rescue them; second, further benefiting them with the Buddha's Dharma, so that they may avoid the suffering of the three evil paths (hell, hungry ghosts, animals) in the future; third, transforming them to cultivate the Bodhisattva path, and it is necessary to achieve the Most Perfect Enlightenment (Anuttara-samyak-sambodhi) before me. Tenth, cultivating the practice of equality also has three aspects: first, treating all sentient beings to be rescued equally, without distinguishing between enemies and relatives, and without seeking repayment; second, not seeing oneself and others, no person, no ability, no place, ultimately equal; third, arousing unconditioned great compassion, and transforming sentient beings with non-conceptual great wisdom, widely cultivating all practices, until the future without rest. The Chapter on Universal Worthy's Contemplation and Practice from the Avatamsaka Sutra (End)