English
English version: Lacking understanding while having faith increases wrong views; having faith without understanding increases ignorance. Only when faith and understanding are both truly correct can one understand the origin of things; achieving the ultimate wisdom, the ultimate wisdom reflects back upon itself, not differing from the initial aspiration; therefore, at the moment of first arousing the Bodhi-mind, one achieves perfect enlightenment. Moreover, the wisdom of prior expedient means does not depart from the essence of wisdom; the Mañjuśrī (文殊) representing wisdom in the following text illuminates without duality. Illuminating that faith is not different from wisdom, hence the right hand is extended from a formless state, thus the three aspects of Mañjuśrī (文殊), merge and interpenetrate subtly. Next, the three aspects of Samantabhadra (普贤) self-interfuse: If principle lacks practice, the principle will ultimately not manifest; arising practice based on the essence, practice will necessarily accord with the essence. By practice realizing principle, principle has no principle outside of practice; by principle revealing practice, there is no practice outside of principle. According to the principle realized, there is nothing that does not possess the characteristic of realizing one and realizing all, therefore seeing the Dharma-gate obtained from a single pore of Samantabhadra (普贤), exceeds the inexpressible fold before, and it is also the function of the essence. The Dharma-gates of ‘pores’, arising from conditions are inexhaustible, therefore the three aspects of Samantabhadra (普贤), interpenetrate layer upon layer. Secondly, the Dharma-gates of the two sages mutually interpenetrate: It is necessary to rely on faith to know the true faith of the Dharma-realm; if one does not believe in principle, faith becomes a wrong view. The believer and the believed are not dualistic. Not believing that one's own mind possesses the Tathāgatagarbha (如来藏), one is not a Bodhisattva. Next, it is necessary to rely on understanding to arise practice, arising practice in accordance with understanding, practice is not different from understanding, then understanding and practice are not dualistic. Next, wisdom is the function of principle, the essence of principle achieves wisdom, and in turn illuminates principle, wisdom and principle merge, then it is called true wisdom, then principle and wisdom are not dualistic. Therefore, the Sutra says: ‘There is no wisdom outside of the Tathāgata (如来) that can realize the Tathāgata (如来), nor is there a Tathāgata (如来) outside of wisdom that can be entered by wisdom.’ Moreover, the Dharma-realm being still and illuminating is called Śamatha (止), being still and constantly illuminating is called Vipassanā (观). Vipassanā (观) reaching its extreme, subtly accords with stillness, which is Samādhi (定) and Prajñā (慧) not being dualistic. Moreover, the function of the essence is called wisdom, the essence of the function is called principle, the essence and function are not dualistic. Therefore, the three aspects of Mañjuśrī (文殊) merge and interpenetrate subtly, which is the three aspects of Samantabhadra (普贤) interpenetrating layer upon layer, these two are not different, called the practice of Samantabhadra's (普贤) Indra's net. Therefore, the ‘Samantabhadra's Conduct Chapter’, conversely encompasses the Sutras above and below, widely revealing the perfect fusion of principle and phenomena, as... --------------------------------------------------------------------------------
Chinese
普贤行；非独事行，名普贤行。既二圣相融而不名文殊行者，摄智属理，唯一心法界故，举一全收。 二圣法门既相融者，则普贤因满，离相绝言，没因果海，是名毗卢遮那，光明遍照，唯证相应故。〈法界品〉中普贤之后便偈赞佛德者，显果相也。品初，如来自入三昧，现相无言，表所证绝言；而普贤开显，放光令悟，表能证绝言；而文殊开显者，即斯意也。 若合三圣法门以为经目者：普贤是“大”，所证理体，无不包故；文殊是“方广”，理上之智，为业用故。又，通是普贤，理含体用，通为所证故，文殊、普贤二俱华严万行，披、敷、信、智、解、行皆是因“华”用“严”。本寂体故，舍那即“佛”。通圆诸因，证上体用，故说即为“经”。因言显故，既包题目无遗，则摄《大经》义尽，亦一代时教，不离于此理智等。 然上理智等，并不离心：心、佛、众生无差别故。若于心能了，则念念因圆，念念果满。〈出现品〉云：“菩萨应知自心，念念常有佛成正觉”故。而即一之异，不碍外观，勿滞言说。若与此观相应，则触目对境，常见三圣及十方诸菩萨，一即一切故，心、境无二故。依此修行，一生不克，三圣必圆矣。 三圣圆融观门(毕) 贞享二年乙丑仲秋念一蓂于南都 现代汉语译本 普贤行：不仅仅是事相上的修行，才称为普贤行。既然文殊菩萨和普贤菩萨的法门相互融合，而不单独称为文殊行，是因为文殊菩萨所代表的智慧属于理体，归于唯一的心法界，所以举一即全收。 既然文殊和普贤二圣的法门相互融合，那么普贤菩萨的因行圆满，达到离相绝言的境界，没入因果之海，这就是毗卢遮那佛（Vairocana），光明遍照，唯有证悟才能相应。《法界品》中，在普贤菩萨之后用偈颂赞叹佛的功德，就是显示果相。 在《法界品》的开始，如来自己进入三昧，显现妙相却不说话，表示所证悟的境界超越言语；而普贤菩萨开显法义，放出光明使众生觉悟，表示能证悟的境界超越言语；而文殊菩萨开显法义，也是这个意思。 如果将文殊、普贤三圣的法门合起来作为经的题目：普贤菩萨代表‘大’，所证悟的理体，无所不包；文殊菩萨代表‘方广’，是理体上的智慧，作为事业和功用。并且，‘通’代表普贤菩萨，理体包含体和用，‘通’是所证悟的境界，文殊菩萨和普贤菩萨都代表《华严经》的万行，披、敷、信、智、解、行都是因为‘华’的功用而‘严’饰。本来的寂静是体，舍那佛（Śāṇā）就是‘佛’。贯通圆满各种因行，证悟上妙的体和用，所以说就是‘经’。因为因行显明，既然包含了题目而没有遗漏，那么就摄尽了《大经》的意义，也包含了释迦牟尼佛一代时教，不离于此理智等。 然而，上面的理智等，都不离于心：因为心、佛、众生没有差别。如果对于心能够明了，那么念念因行圆满，念念果报具足。《出现品》说：‘菩萨应当知道自己的心，念念常有佛成正觉’。而即一即异，不妨碍外观，不要执着于言说。如果与这种观行相应，那么触目所及，面对境界，常常能见到文殊、普贤三圣以及十方诸菩萨，因为一即一切，心和境界没有分别。依靠这种修行，即使一生不能完全成就，文殊、普贤三圣的功德也必定能够圆满。 三圣圆融观门（完毕） 贞享二年乙丑仲秋念一蓂于南都
English
English version The practice of Samantabhadra (普贤): It is not only the practice in phenomena that is called the practice of Samantabhadra. Since the Dharma doors of the two sages, Mañjuśrī (文殊) and Samantabhadra, are mutually integrated, and it is not solely called the practice of Mañjuśrī, it is because the wisdom represented by Mañjuśrī belongs to the principle, and it belongs to the only Dharma realm of the mind, so taking one means taking all. Since the Dharma doors of the two sages, Mañjuśrī and Samantabhadra, are mutually integrated, then the cause practice of Samantabhadra is complete, reaching the realm of being free from characteristics and beyond words, submerging into the ocean of cause and effect. This is Vairocana (毗卢遮那), whose light shines everywhere, and only enlightenment can correspond to it. In the ‘Dharmadhātu-prakarana’ (法界品), the verses praising the Buddha's virtues after Samantabhadra show the aspect of the fruit. At the beginning of the ‘Dharmadhātu-prakarana’ (法界品), the Tathagata (如来) himself enters Samadhi (三昧), manifesting wonderful signs but not speaking, indicating that the realm of enlightenment transcends words; and Samantabhadra reveals the Dharma, emitting light to enlighten sentient beings, indicating that the realm of being able to enlighten transcends words; and Mañjuśrī revealing the Dharma also has this meaning. If the Dharma doors of the three sages, Mañjuśrī, Samantabhadra, and Buddha, are combined as the title of a sutra: Samantabhadra represents ‘Greatness’ (大), the principle of enlightenment, encompassing everything; Mañjuśrī represents ‘Extensive and Vast’ (方广), which is the wisdom on the principle, serving as activity and function. Moreover, ‘Universal’ (通) represents Samantabhadra, the principle containing both substance and function, ‘Universal’ is the realm of enlightenment, Mañjuśrī and Samantabhadra both represent the myriad practices of the Avataṃsaka Sūtra (华严经), the covering, spreading, faith, wisdom, understanding, and practice are all because of the function of the ‘Flower’ (华) that ‘Adorns’ (严). The original stillness is the substance, Śāṇā (舍那) is the ‘Buddha’ (佛). Connecting and perfecting various causes, realizing the supreme substance and function, therefore it is said to be the ‘Sutra’ (经). Because the cause is clearly manifested, since it includes the title without omission, then it encompasses the meaning of the ‘Great Sutra’ (大经), and also includes Shakyamuni Buddha's teachings of a lifetime, not departing from this principle and wisdom, etc. However, the above principle and wisdom, etc., are inseparable from the mind: because there is no difference between the mind, the Buddha, and sentient beings. If one can understand the mind, then every thought of cause is complete, and every thought of fruit is fulfilled. The ‘Appearance Chapter’ (出现品) says: ‘Bodhisattvas should know their own minds, and in every thought, there is always a Buddha attaining perfect enlightenment.’ And the difference between one and different does not hinder the external view, do not be attached to words. If one corresponds to this contemplation, then everything one sees and faces, one can often see the three sages, Mañjuśrī, Samantabhadra, and Buddha, and the Bodhisattvas of the ten directions, because one is all, and the mind and the environment are not separate. Relying on this practice, even if one cannot fully achieve it in one lifetime, the merits of the three sages, Mañjuśrī, Samantabhadra, and Buddha, will surely be perfected. The Gate of Contemplation on the Perfect Integration of the Three Sages (End) Written by Nianyi Ming in Nanto in the middle of autumn in the second year of the Zhenxiang era (1685) --------------------------------------------------------------------------------