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卍新续藏第 58 册 No. 0991 华严经普贤观行法门 No. 991-A 华严经普贤观行法门序 此书乃法藏大师所制为显普贤观行之宗趣也其文简而义无尽其科要而理融通学者当尽心焉一日华严性阇梨观诵之暇偶得之古箧持以示余余欣然展读数四而后欲寿梓以公海内且傍施和训将使末学者易解云犹有未正之处更俟后之识者。 元禄元年岁在戊辰春三月上浣东山沙门升头陀拜书 No. 991 华严经普贤观行法门 沙门 法藏 撰 依华严经普贤观行法初明普贤观次明普贤行。 初中有十门第一会相归性门谓观一切法自性皆空分别解了一念行心称理而观摄散入静名止第二依理起行门谓以所观真理非断空故不碍事法宛然显现是故令止不滞寂寂不碍事于事无念起照名观第三理事无碍门谓由性实之理必彻事表而自现不坏于事相虚之事必该真性而自立不翳于理理事混融二而不二是故菩萨于一念中止观双运无碍同观第四理事俱泯门谓由理事交彻形夺两亡则非事非理超然迥绝行心顺此非观非止迥绝无寄经云法离一切观行第五心境融通门谓彼绝理事之无碍境与泯止观之无碍心二而不二冥然一味不二而二心境宛然第六事融相在门谓以多事全依于一理一理带 现代汉语译本 卍新续藏第 58 册 No. 0991 华严经普贤观行法门 No. 991-A 华严经普贤观行法门序 此书乃法藏大师所制，为显普贤观行（Samantabhadra's contemplation and practice）之宗趣也。其文简而义无尽，其科要而理融通，学者当尽心焉。一日，华严性阇梨观诵之暇，偶得之古箧，持以示余，余欣然展读数四，而后欲寿梓以公海内，且傍施和训，将使末学者易解云。犹有未正之处，更俟后之识者。 元禄元年岁在戊辰春三月上浣，东山沙门升头陀拜书 No. 991 华严经普贤观行法门 沙门 法藏 撰 依华严经普贤观行法，初明普贤观（Samantabhadra's contemplation），次明普贤行（Samantabhadra's practice）。 初中有十门：第一，会相归性门。谓观一切法自性皆空，分别解了一念行心，称理而观，摄散入静，名止。第二，依理起行门。谓以所观真理非断空故，不碍事法宛然显现，是故令止不滞寂寂，不碍事于事无念，起照名观。第三，理事无碍门。谓由性实之理必彻事表而自现，不坏于事相虚之事必该真性而自立，不翳于理，理事混融，二而不二是故菩萨于一念中止观双运，无碍同观。第四，理事俱泯门。谓由理事交彻形夺两亡，则非事非理，超然迥绝，行心顺此，非观非止，迥绝无寄，经云法离一切观行。第五，心境融通门。谓彼绝理事之无碍境，与泯止观之无碍心，二而不二，冥然一味，不二而二，心境宛然。第六，事融相在门。谓以多事全依于一理，一理带
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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 --------------------------------------------------------------------------------
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多事而全遍于一事是故菩萨以即止之观于一事中见一切事而心无散动如一事一切亦尔第七诸法相是门谓由诸法皆不异于真理真理复不异于事是故菩萨以不异止之观见一法即一切法而全不动如一一切亦尔第八即入无碍门谓由以一多相入而非一一多相即而非异此二俱由融通一法界是故菩萨以无念之智顿见于此无障碍之法第九帝网重现门谓于一事中所现一切彼一切内复各现一切如是重重不可穷尽如帝释网于一珠中现一切珠影一切珠影中复现珠影重重无尽是故菩萨以普贤眼顿见如此法界圆融自在无有限量第十主伴圆备门谓菩萨以普贤之智顿见于此普贤法界是故凡举一门为主必摄一切为伴如是无尽无尽不可称说思之可见此略说显华严经中菩萨止观广如别记说。 第二明普贤行法初学菩萨行法亦有十门第一先起信心然有三种一自信己身有如来藏性修行可得成佛二信三宝功德殊胜难量离此更无可归依处三信因果决定业报必然是故舍恶修善不离自心第二归依三宝亦有三种一归依遍法界三宝二归依殷重至极不惜身命三远归依尽未来际誓不断绝第三忏悔宿罪亦有三种一启告十方三世一切诸佛菩萨贤圣二对现尊像及众僧等前三殷重心惭愧心自述无始罪障第四发菩提心立大誓愿亦有三种一发直心正念真如法故二深心乐修一切诸善行故三大 现代汉语译本 多事而完全遍及于一事，因此菩萨以寂止的观照在一事中见到一切事，而心无散乱动摇。如同一事即一切事一样。第七，诸法相是门，意思是由于诸法都不异于真理（Dharmadhatu），真理又不异于事，因此菩萨以不异寂止的观照，见一法即一切法，而完全不动摇。如同一即一切一样。第八，即入无碍门，意思是由于以一多互相进入，而非一一多相即，也非一一多相异，这二者都由于融通一法界（Dharmadhatu）。因此菩萨以无念的智慧，顿然见到这无障碍之法。第九，帝网重现门，意思是在一事中所显现的一切，在那一切之内又各自显现一切，像这样重重叠叠无穷无尽，如同帝释网（Indra's net）在一颗珠子中显现一切珠子的影像，一切珠子的影像中又显现珠子的影像，重重无尽。因此菩萨以普贤（Samantabhadra）之眼，顿然见到如此法界圆融自在，没有阻碍。第十，主伴圆备门，意思是菩萨以普贤的智慧，顿然见到这普贤法界。因此凡是举一门为主，必定摄取一切为伴，像这样无穷无尽不可称说，思考就可以明白。这简略地说明了《华严经》中的菩萨止观，详细的如同别记所说。 第二，阐明普贤行法。初学菩萨行法也有十门。第一，先发起信心，然而有三种：一，自信自身有如来藏性（Tathagatagarbha），修行可以成就佛果；二，相信三宝（Three Jewels）功德殊胜难以衡量，离开三宝再没有可以归依之处；三，相信因果决定，业报必然，因此舍弃恶行修习善行，不离自心。第二，归依三宝也有三种：一，归依遍法界三宝；二，归依殷重至极，不惜身命；三，远归依尽未来际，誓不断绝。第三，忏悔宿罪也有三种：一，启告十方三世一切诸佛菩萨贤圣；二，在现存的尊像以及众僧等前；三，以殷重心、惭愧心，自述无始以来的罪障。第四，发菩提心（Bodhicitta），立下大誓愿也有三种：一，发直心，正念真如法故；二，深心，乐于修习一切诸善行故；三大
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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 (帝释网) 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 (普贤), 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 (如来藏性), and that through practice, one can attain Buddhahood; second, believe that the merits and virtues of the Three Jewels (三宝) 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 --------------------------------------------------------------------------------
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悲心救拔一切苦众生故第五受菩萨三聚净戒亦有三种一摄律仪戒誓愿断一切恶二摄善法戒誓愿修一切善三摄众生戒救度一切众生故尽未来际而无休息第六修离过行亦有三种一调伏烦恼离贪瞋邪见二止诸不善离杀等十恶道故三于菩萨十重四十八轻戒一一护持不令有犯犯者即当忏悔还使清净第七修善行亦有三种一日日供养三宝身口礼赞意业观察二于万行六度乃至诸波罗蜜一一修学无有厌足三以此善根誓愿回向普共众生趣大菩提第八修忍辱行亦有三种一内生慈心若为愚痴众生背恩侵恼终不瞋之二见瞋过患经云瞋如猛火烧灭一切诸善根故又起一瞋心成百种障碍一切恶中无过此恶三见忍利益经云若能忍者即得名为有力大人持戒苦行所不能及第九救摄众生行亦有三种一救其现苦乃至于死先当救护二更以佛法饶益令当来免三恶道苦三化令修菩萨行要当于我先成最正觉第十修平等行亦有三种一于所救众生平等不拣怨亲不求恩报二不见自他无人无能无所毕竟平等三兴无缘大悲无念大智摄化众生广修万行尽未来际而无休息故。 华严经普贤观行法门(终) 现代汉语译本 第五，为了以悲心救拔一切受苦众生，受菩萨三聚净戒也有三种：一是摄律仪戒，誓愿断除一切恶行；二是摄善法戒，誓愿修习一切善行；三是摄众生戒，救度一切众生，直至未来永无止息。 第六，修习远离过失之行也有三种：一是调伏烦恼，远离贪婪、嗔恨、邪见；二是止息诸不善行，远离杀生等十恶道；三是对菩萨十重戒和四十八轻戒，一一守护，不令违犯，若有违犯，立即忏悔，使其恢复清净。 第七，修习善行也有三种：一是日日供养三宝（佛、法、僧），以身行礼拜赞叹，以口宣扬功德，以意业观察思维修行；二是对万行、六度（布施、持戒、忍辱、精进、禅定、智慧），乃至诸波罗蜜（到达彼岸的方法），一一修学，永不厌倦；三是以此善根，誓愿回向，普遍与众生共同趋向大菩提（觉悟）。 第八，修习忍辱之行也有三种：一是内心生起慈悲心，若有愚痴众生背恩负义、侵犯恼害，终究不生嗔恨；二是见到嗔恨的过患，经中说，嗔恨如猛火，烧灭一切诸善根，又生起一念嗔心，会形成百种障碍，一切恶行中没有比这更恶劣的；三是见到忍辱的利益，经中说，若能忍辱，就能被称为有力大人，持戒苦行所不能及。 第九，救护摄受众生之行也有三种：一是救济他们眼前的痛苦，乃至死亡，首先应当救护；二是更以佛法利益他们，使他们将来免除三恶道（地狱、饿鬼、畜生）的痛苦；三是教化他们修习菩萨行，一定要在我成就最正觉（无上正等正觉）之前。 第十，修习平等之行也有三种：一是对所救度的众生平等对待，不分怨亲，不求回报；二是不见自己和他人，无人、无能、无所，毕竟平等；三是兴起无缘大慈悲，以无念的大智慧摄化众生，广泛修习万行，直至未来永无止息。 《华严经普贤观行法门》(终)