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漫步扶南话《宝云》：除盖障菩萨密义与如来藏光明
扶南古国，其都金边。大河浩荡，佛刹巍峨。行脚至此，忆斯地高僧辈出，遂寻访故刹，重读先贤华章，若亲承謦欬。
昔有二大德，曰僧伽婆罗、曼陀罗仙者，先后浮海北来，驻锡扬都。梁天监年间，得梁武帝护持，译《阿育王经》《文殊师利问经》等经典数十部。梵音汉韵，相得益彰；真谛俗谛，圆融无碍。
二公悬法镜于中天，照千年迷执；转金轮于觉路，弘大乘玄门。嗟乎！今人多视南传为小乘，焉知华夏大乘渊源，亦有扶南高僧之薪火耶？
南来诸经，琳琅满目，如毗卢宝藏。其中《宝云》一经，文约义丰，融摄大乘诸要，今试述其概略：
其一，十地行。详述自初发心至法云地之阶次，每地十波罗蜜。重般若、方便双运。卷三云：菩萨以智导行，处世不染，犹如莲华。此说为后世天台、华严判教所本。
其二，如来藏。卷五示“如来藏”理，谓众生觉性，虽为烦恼所覆，然其体恒常不坏，具足智慧德相。
经云，一切众生，身有如来藏，光明遍照。复有三重玄义，一者，烦恼本空，客尘非实；二者，佛性本有，不假外求；三者，转染成净，只在当念。
此义贯通《楞伽》《涅槃》诸经，为汉传佛教“一切众生皆可成佛”之基石。
其三，除障密要。卷七广赞除盖障菩萨威神，谓持其名号能速灭五逆罪，立破种种盖障。
盖障有五：
昏沉懈怠，如雾锁青山；
贪嗔炽盛，似火焚慧苗；
疑悔交煎，若藤缠古木；
散乱掉举，类波荡止水；
邪见坚固，状铁锢灵台。
障除则心月孤明，性天朗澈，福报现前。此说融显密教法，后世忏仪多取资焉。
此经自梁代传译，即与《法华》《华严》并弘。智者大师立“五时八教”，取其中道观；贤首国师演“性起”玄门，本其如来藏说。影响可谓深远。
欲契入此经妙义，可依三要修持：
一者除障。至心称念“南无除盖障菩萨摩诃萨”，可令尘劳业障，应时消散。如摩尼珠，能净浊水；似金刚剑，可断葛藤。
二者十度。布施，观三轮体空；持戒，护念如目；忍辱，反观自性；精进，不取不舍；禅定，惺寂双运；般若，能所俱泯；方便、愿、力、智，皆归中道。
三者观心。卷七云：“譬如虚空，烟云不能染；法性如是，烦恼不能污。”春归日暮，知法界生灭；鱼跃鸢飞，见真如空明。如是观照，大有裨益。
综观《宝云》大义，实乃扶南智炬，照破汉地迷云。十地菩萨行，如来藏义，除障法门，净土观想，四门虽异，同归性海，共契真如。
昔贤以此为舟筏，渡无量众生；今人若深心受持，必能荷担如来家业。是知扶南妙法，原与震旦法脉相融，譬如江河同归，日月同光也。
伏愿各位大德，盖障顿除，各证如来藏光明。
南无除盖障菩萨摩诃萨！
A Discourse on the Ratnamegha Sūtra
The ancient kingdom of Funan, with its capital at Phnom Penh—where venerable trees sway in solemn grace, mighty rivers flow in majestic course, golden spires of temples pierce the heavens, and sacred bells chime in harmonious resonance. In my pilgrimage to this land, mindful of the eminent monks it has nurtured since antiquity, I sought their ancient monasteries and revisited their Chinese translations, as though hearing their whispered teachings anew—such wondrous karmic affinity!
Two luminaries from Funan, the Venerable Saṅghapāla and Mandrasena, journeyed eastward across the seas to settle in Yangdu. During the Tianjian era of the Liang dynasty, under imperial patronage in the Hualin Gardens, they rendered over a dozen scriptures including the Aśokarāja Sūtra and Mañjuśrīparipṛcchā. Sanskrit cadences and Chinese rhythms enhanced each other; absolute and conventional truths interpenetrated without obstruction. They hung the Dharma-mirror in the firmament, dispelling millennia of delusion; turned the golden wheel upon the path of awakening, unveiling the Mahāyāna’s profound mysteries. Alas! Many nowadays regard Southern transmission as Hīnayāna—who realizes that the very wellspring of Chinese Mahāyāna flows also from the torchbearers of Funan?
Among these southern scriptures—a jeweled treasury rivaling Vairocana’s—the Ratnamegha Sūtra in seven fascicles distills Mahāyāna essentials with remarkable concision. Herein lies its cardinal framework:
First, the Ten Bhūmis Practice. It details the stages from initial resolve to the Cloud of Dharma, each bhūmi paired with ten pāramitās, emphasizing prajñā and upāya’s dual cultivation. As Fascicle Three declares: “Bodhisattvas guide conduct with wisdom—dwelling in the world yet unstained, like lotuses in water.” This became foundational for Tiantai and Huayan’s doctrinal classifications.
Second, Tathāgatagarbha Doctrine. Fascicle Five reveals that sentient beings’ intrinsically luminous awareness, though veiled by kleśas, remains indestructibly endowed with buddha-qualities: “Within all beings shines the tathāgata-garbha’s radiance.” Three profundities emerge: (1) Defilements are fundamentally empty—mere adventitious dust; (2) Buddha-nature is primordially present, requiring no external quest; (3) Transformation from impurity to purity occurs in the present thought-instant. Resonating with the Laṅkāvatāra and Nirvāṇa Sūtras, this became the doctrinal cornerstone for universal buddhahood in East Asia.
Third, Obstacle-Clearing Esoterica. Fascicle Seven extols the power of Sarvanīvaraṇaviṣkambhin, declaring that invoking his name eradicates even the five heinous crimes, while his methods dismantle the three obstructions. This synthesis of exoteric and esoteric approaches profoundly influenced later penitential rites.
Since its Liang dynasty translation, this sūtra has shone alongside the Lotus and Avataṃsaka. Zhiyi incorporated its middle-way perspective into his “Five Periods and Eight Teachings”; Fazang drew upon its tathāgatagarbha theory for his “Nature-arising” metaphysics—such enduring influence!
To plumb its depths, practitioners may embrace three essentials:
First, Obstacle Removal. Sincerely invoking “Namo Sarvanīvaraṇaviṣkambhin Bodhisattva” dissipates karmic veils instantly—like the cintāmaṇi purifying turbid waters, or vajra swords severing clinging vines.
Second, Perfecting the Ten Pāramitās. Give while perceiving giver, gift, and recipient as empty; guard precepts like protecting one’s eyes; contemplate self-nature when facing adversity; progress diligently without grasping; meditate in alert tranquility; realize prajñā beyond subject-object dichotomies. Upāya, praṇidhāna, bala, and jñāna all culminate in the middle way.
Third, Mind Contemplation. As Fascicle Seven teaches: “Like space untainted by clouds, such is dharma-nature undefiled by afflictions.” Observe spring’s twilight to comprehend dharma-dhātu’s arising-ceasing; witness fish leaping and kites soaring to perceive tathatā’s luminous emptiness. Such contemplation bears supreme benefit.
In summation, the Ratnamegha stands as Funan’s torch dispelling Han lands’ delusions. Its fourfold brilliance—bodhisattva stages, tathāgatagarbha, obstacle-clearing methods, and pure land visualizations—though distinct in approach, all return to the ocean of nature and unite in ultimate reality. Ancient masters employed this vessel to ferry countless beings across; modern practitioners who embrace it deeply shall surely perpetuate the Buddha’s wisdom-life. Thus we comprehend how Funan’s sublime Dharma intertwines with China’s spiritual lineage—as rivers merge in the sea, or sun and moon share one sky’s radiance.
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