八卷
Chapter 8
明五種經題，謂之結經分者，前開理解修證，文義浩博，必須結撮綱要，乃便記憶。故文殊師利言：當何名此經？我及眾生云何受持？是經名大佛頂悉怛多般怛囉無上寶印十方如來清淨海眼者，此全從神呪得名，義兼體、宗、用也。悉怛多般怛囉，乃神呪之總稱。呪從大覺頂中所說，故曰無上。能別魔外，故曰寶印。三世諸佛，莫不由此破諸妄塵，徹照萬象，故曰清淨海眼。海之一滴，即具百川，故但舉眼，全體斯在。亦名救護親因度脫阿難，及此會中性比丘尼，得菩提心，入徧知海者，文見四卷之中，此用契宗、體以得名也。亦名如來密因了義者，文雖分屬見道，其體本徧初後，此兼宗、體、力、用，及以教相得名也。亦名大方廣妙蓮華王十方佛母陀羅尼呪，文見五卷之前，此兼體、用以得名也。亦名灌頂章句諸菩薩萬行首楞嚴者，此雖分屬修、證二分，亦徹於前，以用兼體、宗故也。言灌頂者，西竺凡方等深經有密語者，通灌頂部攝。若約當經，則諸佛放光，交灌其頂，及明菩薩受職，智水灌頂，是故云也。天台凡釋題，具有五重，所謂名、體、宗、用、教相。名中復有七種，謂單三、複三，及具足一。此經首題，人、法、喻三，悉皆具足。大佛頂，兼化佛人也。呪心，法也。寶印，喻也。餘可例知。此經實相為體，經云：欲令汝等通達實相故。微密觀照為宗，明妙奢摩他等，為十方諸佛成道之法，因果圓該故。破妄顯真為用，經廣明諸法虗幻，斷諸惑業，顯常住真心，故大乘生酥為教相。經始於常心，終克極果，圓類法華。其間漸次深入，廣顯性真，多談相妄。且非維摩所談不二法門，明天魔勞侶皆為侍者等。圓覺所談大光明藏，一切障礙即究竟覺，得念失念無非解脫等。華嚴圓彰法界，婆須密女、無厭足王、勝熱婆羅門、諸善知識，若逆若順，皆為法門等。智者大師謂華嚴尚兼一別，此經判屬方等，不及法華純一無雜，斯言當哉。說是經題之後，阿難大眾得蒙如來開示密印。般怛囉義之義者，無上寶印十方如來清淨海眼義，為佛頂神呪所表曰密。經題非一，故曰兼聞。了義名目，頓悟禪那，修進聖位，增上妙理者，此通結見修證三分之益。斷除三界修心六品微細煩惱者，葢聞深證淺，且思惑未盡，機教權實可知。結經之後，將明助道，先舉寶蓮香比丘尼之婬、瑠璃王之殺、善星之妄。婬殺妄中，義兼於盜。四種律儀，隨破一種，皆致泥犁之苦。今示此者，務使末世多聞及諸博地因教，知非怖果絕因也。眾生心念，循境下流，謂分內之情。眾生志慮，逆情外慕，謂分外之想。今寶蓮香等唯順惡業，故皆陷入地獄。文舉十習六交種種苦報，具明地獄相也。地獄報盡，還為餓鬼。鬼報既盡，更為畜生。畜生報盡，乃復為人。所謂如汲井輪，無有暫已。行者窮研佛語，不毛豎者，真一闡底迦也。
The five kinds of sutra titles are explained in the concluding section. Earlier, the understanding, practice, and realization were laid out, and the text and meaning were vast and broad. A summary of the essential points must be drawn together to make it easier to remember. Therefore, Manjushri said: What should this sutra be called? How should I and all beings receive and uphold it? This sutra is named "The Great Buddha's Crown, Sitātapatra, the Supreme Precious Seal, the Pure Ocean-Eye of All Tathagatas of the Ten Directions." This name is taken entirely from the sacred mantra, and its meaning also includes Essence, Doctrine, and Function.
"Sitātapatra" is the general name of the sacred mantra. Because the mantra was spoken from within the Great Enlightened Crown, it is called "Supreme." Because it can distinguish [the practitioner] from demons and outsiders, it is called the "Precious Seal." All Buddhas of the three times, without exception, rely on this to destroy all illusory dust and to illuminate all phenomena completely; therefore it is called the "Pure Ocean-Eye." A single drop of the ocean contains all rivers, so by merely mentioning the eye, the whole body is present.
It is also named "Saving and Protecting the Direct Cause, Liberating Ananda, and Enabling the Nun of Sharp Faculties in This Assembly to Attain the Bodhi Mind and Enter the Ocean of Omniscience." The text appears in the middle of scroll four. This name is derived by matching Function with Doctrine and Essence.
It is also named "The Tathagata's Secret Cause and Definitive Meaning." Although the text is partly assigned to the stage of seeing the Path, its essence inherently pervades both beginning and end. This name is derived by combining Doctrine, Essence, Power, Function, and the characteristics of the Teaching.
It is also named "The Great Square and Vast, Wondrous Lotus Flower King, Mother of Buddhas of the Ten Directions, Dharani Mantra." The text appears before scroll five. This name is derived by combining Essence and Function.
It is also named "The Crown-Anointing Chapter and Verses, the Foremost Shurangama of All Bodhisattvas' Myriad Practices." Although this is partly assigned to the two divisions of cultivation and realization, it also pervades what comes before, because Function combines with Essence and Doctrine.
As for the term "crown-anointing": in India, generally, whenever there are profound Vaipulya sutras containing secret words, they all fall under the category of the Crown-Anointing Division. As for this sutra in particular, all Buddhas emit light that mutually anoints the crowns [of those assembled], and it also clarifies how bodhisattvas receive their rank, being anointed with the water of wisdom. Therefore it is spoken of in this way.
When Tiantai [Zhiyi] explained titles in general, he always used five layers: name, essence, doctrine, function, and teaching characteristics. Within "name" there are further seven kinds: three single, three compound, and one complete. The title at the head of this sutra is complete in all three—person, Dharma, and simile. "Great Buddha's Crown" includes the person of the manifested Buddha. The "mantra heart" is the Dharma. The "Precious Seal" is the simile. The rest can be understood by analogy.
This sutra takes True Reality as its essence. The sutra says: "Because I wish to enable you and others to penetrate and understand True Reality." It takes subtle and secret contemplation as its doctrine, clarifying the wondrous shamatha and so forth as the method by which all Buddhas of the ten directions attain the Path, comprehensively encompassing cause and effect. It takes breaking through delusion and revealing the true as its function. The sutra extensively clarifies that all phenomena are illusory and false, cuts off all afflictions and karma, and reveals the permanently abiding true mind. Therefore, the teaching characteristic is the Great Vehicle's "raw butter" [i.e., the Vaipulya period].
The sutra begins with the ever-present mind and ends with the attainment of the ultimate fruit, comparable in roundness to the Lotus Sutra. In between, it gradually enters more deeply, extensively revealing the truth of the nature and speaking much of the delusion of characteristics. It is not the same as the non-dual Dharma gate spoken of in the Vimalakirti Sutra, which says that heavenly demons and their companions are all attendants, and so on. Nor is it the same as the "Great Treasury of Light" spoken of in the Perfect Enlightenment Sutra, which says that all obstacles are ultimate enlightenment, and that mindfulness and mindlessness are both liberation, and so on. Nor is it the same as the Avatamsaka Sutra's full revelation of the Dharma realm, where Vasumitra, King Anala, the Brahmin Susiddhi, and all good teachers, whether acting contrary or in accord, are all Dharma gates, and so on. Master Zhiyi said that the Avatamsaka still includes a separate [provisional teaching] and that this sutra is classified as Vaipulya, not reaching the Lotus Sutra's pure unity without mixture. This statement is fitting.
After the sutra's title was spoken, Ananda and the great assembly received the Tathagata's disclosure of the secret seal. The meaning of the "Sitātapatra" meaning—the meaning of the Supreme Precious Seal, the Pure Ocean-Eye of All Tathagatas of the Ten Directions—is what the Buddha's Crown sacred mantra expresses, and this is called "secret." The sutra titles are not just one, so it says "heard together." Definitive-meaning names and categories, sudden enlightenment in dhyana, progressive cultivation of the noble stages, and the augmenting wondrous principle—this is a general summation of the benefits of the three divisions: seeing, cultivation, and realization. Cutting off the six grades of subtle afflictions of mind-cultivation within the three realms—this is because what was heard was profound but the realization was shallow, and moreover the affliction of deluded views had not yet been exhausted. The provisional or real nature of the teaching and the capacity of beings can thus be known.
After concluding the sutra, as [the text] is about to explain supporting practices, it first brings up the sexual misconduct of the nun Precious Lotus Fragrance, the killing of King琉璃, and the falsehood of Good Star. Among sexual misconduct, killing, and falsehood, the meaning also includes stealing. If any one of the four kinds of precepts is broken, it leads to the suffering of Niraya hell. The reason for showing this is to ensure that those in the final age who are widely learned and those on the ordinary level, through the teaching, know that it is not that one should fear the fruit and cut off the cause. The minds and thoughts of sentient beings flow downward along objects—this is called the emotion within one's lot. The aspirations and deliberations of sentient beings reverse emotion and yearn outwardly—this is called the thought beyond one's lot. Now Precious Lotus Fragrance and the others only followed evil karma, and so all fell into hell. The text brings up the ten habits and six intertwinings and all kinds of painful retributions, fully clarifying the characteristics of hell.
When the hell retribution is exhausted, one becomes a hungry ghost. When the ghost retribution is exhausted, one becomes an animal. When the animal retribution is exhausted, one again becomes human. This is what is meant by "like a well-wheel drawing water, with no temporary rest." If a practitioner exhausts the study of the Buddha's words and does not have his hair stand on end, he is truly an icchantika.