依華嚴經普賢觀行法初明普賢觀次明普賢行。
According to the Avatamsaka Sutra, the practice methods of Samantabhadra first explain the contemplation of Samantabhadra, then explain the practice of Samantabhadra.
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虗之事必該真性而自立不翳於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逈絕行心順此非觀非止逈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多事而全徧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捨惡修善不離自心第二歸依三寶亦有三種一歸依徧法界三寶二歸依慇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慇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悲心救拔一切苦眾生故第五受菩薩三聚淨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於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淨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於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於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。
Second, Explanation of the Practice of Samantabhadra's Conduct. The practice for beginner bodhisattvas also has ten gateways.
First, develop faith. There are three aspects: 1. Believe in yourself—that within you is the nature of the Tathāgata, and through practice you can attain Buddhahood. 2. Believe in the virtues of the Three Jewels, which are supremely good and beyond measure—there is no other refuge apart from them. 3. Believe in the law of cause and effect, that karmic results are certain—thus, abandon evil and cultivate goodness, never straying from your own mind.
Second, take refuge in the Three Jewels. There are three aspects: 1. Take refuge in the Three Jewels throughout the entire Dharma realm. 2. Take refuge with utmost sincerity, even at the cost of your life. 3. Take refuge for the distant future, vowing never to break this commitment until the end of time.
Third, repent past offenses. There are three aspects: 1. Proclaim your repentance before all Buddhas, bodhisattvas, and noble beings of the ten directions and three times. 2. Face statues of the honored ones and the monastic community. 3. Do so with deep reverence and a sense of shame, confessing your beginningless obstacle-creating karma.
Fourth, arouse the bodhi mind and make great vows. There are three aspects: 1. Arouse the direct mind, correctly contemplating the true nature of suchness. 2. Arouse the deep mind, delighting in cultivating all virtuous practices. 3. Arouse the mind of great compassion, rescuing all suffering beings.
Fifth, receive the bodhisattva’s three pure precepts. There are three aspects: 1. The precept of restraint—vow to cut off all evil. 2. The precept of cultivating virtue—vow to practice all good. 3. The precept of benefiting beings—vow to save all beings, without rest until the end of time.
Sixth, practice abandoning transgressions. There are three aspects: 1. Subdue afflictions, abandoning greed, anger, and wrong views. 2. Stop all unwholesome actions, abandoning the ten evil deeds such as killing. 3. Guard the bodhisattva’s ten heavy and forty-eight minor precepts without fail; if violated, immediately repent and purify yourself.
Seventh, practice wholesome deeds. There are three aspects: 1. Make offerings to the Three Jewels daily, with body and speech paying homage, and mind contemplating their virtues. 2. Learn and cultivate all practices, such as the six perfections and all pāramitās, without ever being satisfied. 3. Dedicate these roots of virtue, vowing to share them with all beings, guiding them toward great enlightenment.
Eighth, cultivate the practice of patience. There are three aspects: 1. Generate inner kindness; if foolish beings betray or harm you, never become angry. 2. Recognize the faults of anger—the sutra says: “Anger is like a raging fire, burning up all roots of virtue.” Moreover, a single angry thought creates a hundred obstacles; no evil surpasses this. 3. Recognize the benefits of patience—the sutra says: “One who can be patient is called a person of strength, beyond what upholding precepts or ascetic practices can achieve.”
Ninth, practice rescuing and guiding beings. There are three aspects: 1. Rescue them from immediate suffering—even at the cost of your life, protect them first. 2. Benefit them further with the Dharma, helping them avoid future suffering in the three lower realms. 3. Teach them to cultivate the bodhisattva path, ensuring they attain the highest enlightenment before you do.
Tenth, practice equality. There are three aspects: 1. Treat all rescued beings equally, without discriminating between enemies and friends or seeking reward. 2. See no self or other, no doer or done-to; ultimately, all is equal. 3. Arouse great compassion without conditions and great wisdom without thought, guiding beings and cultivating all practices, without rest until the end of time.
華嚴經普賢觀行法門(終)
The Avatamsaka Sutra's Practice and Contemplation Method of Samantabhadra(End)