妙法蓮華經通義卷第一
The Profound Meaning of the Lotus Sutra, Volume One
明南嶽沙門憨山釋 德清 述
Commentary by Master Hanshan Deqing of Southern Peak Monastery
敘意
Preface
昔天台智者大師。精持此經。得法華三昧。親見靈山一會。儼然未散。乃通以三觀解釋此經全體。以至。百界千如。總歸觀心。其玄義釋籤。最為精詳。但文博義幽。淺識難窺。槩以為繁。而宗之者希。溫陵禪師。創為要解文簡義盡。託事表法。雅有指歸。且宗華嚴之義。為一始一終。極為允當。以意在簡要。未盡發揮始終源本。故觀者未能洞達原始要終之旨。略為闕然。然二師判經全部。皆以後入品總入流通。似未徹歸趣。學者漫視為尋常。致使佛意未暢。經旨不明。在文字不無為贅。清自幼入講肆。聽習不一。而竊有疑焉。時懷參究。往蒙恩遣嶺外。先辱達觀禪師。聞予發難。為許誦此經百部。以消夙愆。及在行間。乃開道場於壘壁。集諸弟子課諷。眾請講說一週。恍然有契。遂以開示悟入四字。判其全經。眾皆悅可。因筆為擊節。始終一貫。而以華嚴信解行證四門收之。略無剩法。請益大方。間有許可。因思大綱雖挈以分品目。而經未會通。不便初學。復述品節。以彰全經之旨。猶略而未詳。以宗華嚴發明如來出世為一大事因緣。於方便品如來自敘甚明。第傳者昧其源頭。故學者不無望洋之歎也。故今復為通義者。以尊古德舊解。不敢妄為訓釋。但會通全經。以歸開示悟入佛之知見。發明華嚴始終一貫之大旨。以暢如來出世之本懷。若合殊流而歸於海。以重在綱宗。而文言可略。故通其大義。雖製不師古。而理有所宗。觀者幸無以人廢言。區區僭越之罪可逭矣。
In the past, the great master Zhiyi of the Tiantai school, through his dedicated practice of this sutra, attained the Lotus Samadhi and personally witnessed the spiritual assembly on Vulture Peak, as if it had never dispersed. He interpreted the entire sutra through the three contemplations, extending to the hundred realms and thousand suchnesses, ultimately returning all to the contemplation of mind. His profound commentaries are exceptionally detailed and insightful, yet their extensive text and deep meanings are difficult for those with shallow understanding to grasp. Many found them overly elaborate, and few truly followed their essence.
The Zen master of Wenling later created the Essential Explanation, which is concise in text and comprehensive in meaning, skillfully using events to express the Dharma, with clear direction and purpose. Moreover, he incorporated the principles of the Avatamsaka Sutra, framing the beginning and end as one, which is highly appropriate. However, as his intention was to be brief, he did not fully elaborate on the origins and ultimate purpose, leaving readers unable to fully comprehend the fundamental intent from start to finish—a slight shortcoming.
Both masters interpreted the entire sutra by placing the later chapters into the dissemination section, which seems not to fully capture the ultimate purpose. As a result, learners often regarded it as ordinary, causing the Buddha’s intent to remain unexpressed and the sutra’s meaning unclear. In terms of the text, this appears somewhat redundant.
Since my youth, I have attended various lectures and studies, yet I harbored doubts. I constantly contemplated these questions. Later, when I was sent to the southern regions, I first encountered the Zen master Daguan. Hearing my inquiries, he encouraged me to recite this sutra a hundred times to dispel past obstacles. During my travels, I established a practice site among the fortifications, gathered disciples for recitation, and at their request, gave a week of lectures. Suddenly, I had a profound realization and used the four characters—open, show, awaken, and enter—to interpret the entire sutra. Everyone found it agreeable, so I recorded it as a guiding principle, ensuring coherence from beginning to end, and organized it according to the four gates of faith, understanding, practice, and realization from the Avatamsaka Sutra, leaving nothing out.
When I sought advice from esteemed elders, some approved. I realized that while the main framework was established, dividing it into sections without integrating the sutra’s entirety would not benefit beginners. Therefore, I further elaborated on the sections to clarify the sutra’s overall meaning, though it remained somewhat brief.
Drawing from the Avatamsaka Sutra, I elucidated the Tathagata’s appearance in the world as one great matter of cause and condition, as clearly stated by the Buddha himself in the Skillful Means Chapter. However, as translators often missed the source, learners were left feeling overwhelmed. Thus, I now offer this comprehensive interpretation, respecting the ancient masters’ explanations without presuming to provide my own commentary. Instead, I integrate the entire sutra to return to the opening, showing, awakening, and entering of the Buddha’s wisdom, revealing the consistent great purpose of the Avatamsaka Sutra from start to finish, thereby expressing the Tathagata’s original intent in appearing in the world.
Like merging various streams into the ocean, I emphasize the essential principles while keeping the text concise. Therefore, I present the broader meaning. Although this approach does not strictly follow tradition, it is grounded in principle. I hope readers will not dismiss it based on the author, and I humbly ask forgiveness for any overstepping.