Chinese
大正藏第 45 册 No. 1882 三圣圆融观门 No. 1882 三圣圆融观门 沙门澄观述 夫上圣观人设教，言不虚陈，按指发挥，触事皆通。“因”有妙德，叩示以二圣表法之二义，遂着三圣圆融观。一毛之智观，难以度成；粗依教理，略示纲要，惟冀远识，虚己而求之焉。 三圣者：本师毗卢遮那如来，普贤、文殊二大菩萨是也。大觉应世，辅翼尘沙，而《华严经》中，独标二圣为上首者，托以表法，不徒然也。 今略显二门：一、相对明表；二、相融显圆。 且初门中：三圣之内，二圣为因，如来为果。果起言想，且说二因。若悟二因之玄微，则知果海之深妙。 然二圣法门略为三对： 一、以能信、所信相对：谓普贤表所信之法界，即在缠如来藏，故《理趣般若》云：“一切众生皆如来藏。”普贤菩萨自体遍故，初会即入如来藏身三昧者，意在此也。文殊表能信之心，《佛名经》云：“一切诸佛皆因文殊而发心”者，表依信发故。善财始见，发大心者，当信位故。《经》云：“文殊菩萨出生一切菩萨，无休息故。”然信，但有信而未能见，及所信所证无二理。故无初普贤，信可始生？理唯极见，故文殊居初，普贤居后。 现代汉语译本 《三圣圆融观门》 沙门澄观 述 诸位上圣观察世人而设立教法，所说之言并非虚假陈述，顺应指点而发挥，触及任何事物都能通达。‘因’具有微妙的德行，因此叩问请示以二圣（普贤 Puxian，文殊 Wenshu）表法的二重意义，于是撰写了《三圣圆融观》。以一毛之微的智慧来观察，难以完全领会；我粗略地依据教理，简要地阐述其纲要，只希望有远见卓识的人，能够虚心求教于此。 三圣指的是：本师毗卢遮那如来（Vairocana Buddha），普贤菩萨和文殊菩萨这两位大菩萨。《大方广佛华严经》中，诸佛应世，辅佐的菩萨如尘沙般众多，而唯独标举二圣作为上首，是寄托以表述佛法，并非没有原因的。 现在简要地阐述两个方面：一、相对而明表法；二、相融而显圆融。 首先在第一方面中：在三圣之内，二圣为‘因’，如来为‘果’。从‘果’出发产生言语思虑，暂且先说二‘因’。如果领悟了二‘因’的玄妙精微，那么就能知晓‘果’海的深刻奥妙。 然而二圣的法门大致可以分为三对： 一、以能信、所信相对： 普贤菩萨代表所信的法界，也就是处于烦恼缠缚中的如来藏（Tathagatagarbha），所以《理趣般若经》（The Perfection of Wisdom Sutra of the Principle of Truth）中说：‘一切众生皆有如来藏。’普贤菩萨的自体遍布一切，初会时就进入如来藏身三昧，其意义就在于此。文殊菩萨代表能信的心，《佛名经》（Buddha Name Sutra）中说：‘一切诸佛皆因文殊而发心’，这是表明依信而发心。善财童子最初拜见文殊菩萨，就发起了大菩提心，正当于信位。经中说：‘文殊菩萨出生一切菩萨，没有停歇的时候。’然而信，只是有信而未能亲见，以及所信的真理与所证悟的境界没有差别。如果没有最初的普贤菩萨，信又从何而生起呢？真理唯有达到极致才能被证见，所以文殊菩萨在前，普贤菩萨在后。
English
English version The Gate of Perfect Harmony Contemplation of the Three Saints By Shramana Chengguan The supreme sages observe people and establish teachings, their words are not empty statements. They develop teachings according to the situation, and everything they touch is understood. ‘Cause’ has wonderful virtues, so they were asked to show the two meanings of the two saints (Puxian, Wenshu) representing the Dharma, and then wrote the ‘Contemplation of the Perfect Harmony of the Three Saints’. It is difficult to fully understand with the wisdom of a single hair; I roughly rely on the teachings and briefly explain the outline, only hoping that those with foresight can humbly seek knowledge from it. The Three Saints are: the original teacher Vairocana Buddha, and the two great Bodhisattvas, Puxian and Wenshu. In the Avatamsaka Sutra, Buddhas respond to the world, and the Bodhisattvas who assist them are as numerous as dust, but only these two saints are singled out as the leaders, which is to express the Dharma, and it is not without reason. Now briefly explain two aspects: first, to clarify the representation through relativity; second, to reveal perfection through integration. In the first aspect: within the Three Saints, the two saints are the ‘cause’, and the Tathagata is the ‘effect’. Starting from the ‘effect’, thoughts arise, so let’s talk about the two ‘causes’ first. If you understand the profound subtleties of the two ‘causes’, then you can know the deep mysteries of the ‘effect’ sea. However, the Dharma of the two saints can be roughly divided into three pairs: First, relative to what can be believed and what is believed: Puxian Bodhisattva represents the Dharmadhatu that is believed, which is the Tathagatagarbha (Tathagatagarbha) in entanglement, so the Perfection of Wisdom Sutra of the Principle of Truth says: ‘All sentient beings have the Tathagatagarbha.’ The self of Puxian Bodhisattva pervades everything, and he enters the Tathagatagarbha Samadhi in the first assembly, the meaning lies in this. Wenshu Bodhisattva represents the mind that can believe, the Buddha Name Sutra says: ‘All Buddhas develop their minds because of Wenshu’, which indicates that they develop their minds based on faith. Sudhana first saw Wenshu Bodhisattva and developed the great Bodhi mind, which is appropriate to the stage of faith. The sutra says: ‘Wenshu Bodhisattva gives birth to all Bodhisattvas without rest.’ However, faith is only having faith but not being able to see it personally, and there is no difference between the truth that is believed and the realm that is realized. If there is no initial Puxian Bodhisattva, where does faith arise from? Truth can only be seen when it reaches the extreme, so Wenshu Bodhisattva is in the front, and Puxian Bodhisattva is in the back. --------------------------------------------------------------------------------
Chinese
二、以解、行相对：普贤表所起万行，上下诸经皆言：“普贤行”故。文殊表能起之解，通解事理，穷方便故。慈氏云：“汝先得见诸善知识，闻菩萨行，入解脱门，皆是文殊威神力”故。又云：“文殊常为一切菩萨师”故。又云：“文殊师利心念力”故。 三、以理、智相对：普贤表所证法界，即出缠如来藏，“善财童子入其身”故。又云：“得究竟三世平等身”故。一毛广大即无边者，称法性故。普贤身相，如虚空故。又，见普贤即得智波罗蜜者，明依于理而发智故。文殊表能证大智，本所事佛名不动智故。慈氏云：“文殊师利常为无量百千亿那由他诸佛母”故。文殊于诸经中，所说法门多显般若旨故。又云：“从文殊师利智慧大海所出生”故。见后文殊，方见普贤，显其有智，方证理故。是以古德，铭后文殊，为智照无二相。不视身相者，表极智甚深，心、境两已，信、解双绝故。又，理开体用，智分权实故，以文殊二智，证普贤体用。此之一门，古德亲问，三藏言：“有《经》说，未传此方。”又，此一门，亦表定慧，理本寂故，智即慧故；亦表体用，普贤理寂，以为心体，文殊智照，为大用故。 第二、相融显圆者，亦二： 先、明二圣法门各自圆融：谓文殊必因于信，方能成解。有 现代汉语译本 二、以解、行相对：普贤（Samantabhadra，指普贤菩萨）代表所发起的万种修行，上下各部经典都说‘普贤行’的缘故。文殊（Manjushri，指文殊菩萨）代表能够发起修行的理解，通达事理，穷尽方便法门的缘故。弥勒（Maitreya，指弥勒菩萨）说：‘你先前能够见到各位善知识，听闻菩萨的修行，进入解脱之门，都是文殊的威神力量’的缘故。又说：‘文殊常常是一切菩萨的老师’的缘故。又说：‘文殊师利（Manjushri，文殊菩萨的另一种称呼）的心念力量’的缘故。 三、以理、智相对：普贤代表所证悟的法界，即脱离缠缚的如来藏，‘善财童子进入他的身体’的缘故。又说：‘获得究竟的三世平等身’的缘故。一毛孔的广大就等同于无边无际，这是因为契合法性的缘故。普贤的身相，如同虚空一样。而且，见到普贤就能够获得智慧波罗蜜（Prajnaparamita，指般若波罗蜜）的，说明依凭于真理而生发智慧的缘故。文殊代表能够证悟的大智慧，他最初所侍奉的佛名为不动智的缘故。弥勒说：‘文殊师利常常是无量百千亿那由他诸佛的母亲’的缘故。文殊在各部经典中，所说的法门大多彰显般若（Prajna，指智慧）的宗旨的缘故。又说：‘从文殊师利的智慧大海中所出生’的缘故。见到后面的文殊，才能见到普贤，彰显有了智慧，才能证悟真理的缘故。因此古代的德行高尚之人，铭记后面的文殊，认为智慧观照是没有两种差别的。不去看待他的身相，表明极端的智慧非常深奥，心和境两方面都已经泯灭，信仰和理解都超越了的缘故。而且，真理开显本体和作用，智慧区分权巧和真实的缘故，用文殊的两种智慧，来证悟普贤的本体和作用。这一法门，古代的德行高尚之人亲自询问，三藏法师说：‘有《经》记载，但没有传到这里。’而且，这一法门，也代表定和慧，真理的本性是寂静的缘故，智慧就是慧的缘故；也代表本体和作用，普贤的真理寂静，作为心体，文殊的智慧观照，作为大的作用。 第二、相融显圆者，也有两种： 先、说明二位圣者的法门各自圆融：就是说文殊必定凭借信仰，才能成就理解。
English
English version II. Relative to Understanding and Practice: Samantabhadra (Samantabhadra, referring to the Bodhisattva Samantabhadra) represents the myriad practices that arise, as all the sutras above and below say 'Samantabhadra's Practice'. Manjushri (Manjushri, referring to the Bodhisattva Manjushri) represents the understanding that can initiate practice, comprehending both principles and phenomena, and exhausting skillful means. Maitreya (Maitreya, referring to the Bodhisattva Maitreya) says, 'You were first able to see all the good teachers, hear of the Bodhisattva's practices, and enter the gate of liberation, all due to the majestic spiritual power of Manjushri.' It is also said, 'Manjushri is always the teacher of all Bodhisattvas.' And it is said, 'The power of Manjushri's mind.' III. Relative to Principle and Wisdom: Samantabhadra represents the Dharmadhatu (Dharmadhatu, the realm of reality) that is realized, which is the Tathagatagarbha (Tathagatagarbha, the womb of the Buddha) free from entanglement, as 'Sudhana (Sudhana, a youth who sought enlightenment) enters his body.' It is also said, 'Attaining the ultimate body of equality in the three times.' The vastness of a single pore is equal to the boundless, because it accords with the nature of reality. Samantabhadra's form is like empty space. Moreover, seeing Samantabhadra leads to obtaining Prajnaparamita (Prajnaparamita, the perfection of wisdom), indicating that wisdom arises based on principle. Manjushri represents the great wisdom that can be realized, and the Buddha he initially served is named Immovable Wisdom. Maitreya says, 'Manjushri is always the mother of countless hundreds of thousands of billions of Nayutas of Buddhas.' In various sutras, the Dharma doors taught by Manjushri mostly reveal the essence of Prajna (Prajna, wisdom). It is also said, 'Born from the ocean of wisdom of Manjushri.' Seeing Manjushri later allows one to see Samantabhadra, showing that with wisdom, one can realize principle. Therefore, ancient virtuous ones inscribed Manjushri later, considering wisdom and illumination as not two separate aspects. Not regarding his physical form indicates that extreme wisdom is very profound, with both mind and object extinguished, and both faith and understanding transcended. Moreover, principle reveals essence and function, and wisdom distinguishes between expedient and real, using Manjushri's two wisdoms to realize Samantabhadra's essence and function. This Dharma door was personally inquired about by ancient virtuous ones, and the Tripitaka master said, 'There are sutras that mention it, but it has not been transmitted here.' Furthermore, this Dharma door also represents Samadhi (Samadhi, meditative concentration) and Prajna, because the nature of principle is quiescent, and wisdom is Prajna; it also represents essence and function, with Samantabhadra's principle being quiescent, serving as the essence of mind, and Manjushri's wisdom illuminating, serving as great function. Secondly, those that blend to reveal completeness, there are also two: First, clarifying that the Dharma doors of the two sages are each complete and harmonious: that is, Manjushri must rely on faith to achieve understanding. --------------------------------------------------------------------------------
Chinese
解无信，增邪见故；有信无解，长无明故。信解真正，方了本原；成其极智，极智反照，不异初心；故初发心时，便成正觉。又，前方便之智，不离智体故；后文殊名智，照无二相。照信不殊于智，故从无身相而展右手，是以文殊三事，融通隐隐。 次、普贤三事自相融者：理若无行，理终不显；依体起行，行必称体。由行证理，理无行外之理；由理显行，无理外之行故。随所证理，无不具一证一切证，故见普贤一毛所得法门，过前不可说倍，又是即体之用故。“毛”、“孔”法门，缘起无尽，由是普贤三事，涉入重重。 二者、二圣法门互相融者：谓要因于信，方知法界信；不信理，信即为邪故。能、所不二。不信自心有如来藏，非菩萨故。次、要藉于解，方能起行，称解起行，行不异解，则解、行不二。次、以智是理用，体理成智，还照于理，智与理冥，方曰真智，则理、智无二。故《经》云：“无有如外智能证于如，亦无智外如为智所入。” 又，法界寂照名止，寂而常照名观。观穷数极，妙符乎寂，即定慧不二。又，即体之用曰智，即用之体曰理，即体用无二。是以文殊三事融通隐隐，即是普贤三事涉入重重，此二不异，名普贤帝网之行。故〈普贤行品〉，反上下诸经，广显理事圆融，为 现代汉语译本： 没有正确的理解而只有信仰，会增长错误的见解；只有信仰而没有理解，会增长无明。信仰和理解都真正正确，才能了解事物的本源；成就那最高的智慧，最高的智慧反过来照亮自身，与最初的发心没有不同；所以最初发起菩提心的时候，就成就了正觉。而且，先前方便的智慧，不离开智慧的本体；后面的文殊菩萨代表的智慧，照见没有二元的对立。照见信仰与智慧没有差别，所以从没有身相的状态展现右手，因此文殊菩萨的三种特质，融合贯通，微妙难见。 其次，普贤菩萨的三种特质自身相互融合：如果真理没有实践，真理终究不会显现；依据本体而生起实践，实践必定符合本体。通过实践来证悟真理，真理没有在实践之外的真理；通过真理来显现实践，没有在真理之外的实践。随着所证悟的真理，没有不具备一证一切证的特性，所以见到普贤菩萨一毛孔所得到的法门，超过前面不可说倍的功德，而且这是本体的运用。‘毛孔’的法门，缘起无尽，因此普贤菩萨的三种特质，相互涉入，重重无尽。 第二，文殊菩萨和普贤菩萨的法门互相融合：要依靠信仰，才能知道法界的真实信仰；如果不相信真理，信仰就成了邪见。能信的和所信的不是二元对立的。不相信自己的心中有如来藏，就不是菩萨。其次，要凭借理解，才能生起实践，符合理解而生起实践，实践不异于理解，那么理解和实践就不是二元对立的。其次，以智慧是真理的运用，本体真理成就智慧，反过来照亮真理，智慧与真理融合，才叫做真智慧，那么真理和智慧就没有二元对立。所以《经》中说：‘没有如来之外的智能证悟如来，也没有智慧之外的如来为智慧所入。’ 而且，法界寂静而照耀叫做止（Samatha，止），寂静而常照耀叫做观（Vipassanā，观）。观达到极致，微妙地符合寂静，就是定（Samādhi，定）和慧（Prajñā，慧）不是二元对立的。而且，本体的运用叫做智，运用的本体叫做理，本体和运用不是二元对立的。因此文殊菩萨的三种特质融合贯通，微妙难见，也就是普贤菩萨的三种特质相互涉入，重重无尽，这二者没有差异，叫做普贤菩萨的帝网之行。所以《普贤行品》，反过来统摄上下诸经，广泛地显现理事圆融，作为……