T45n1882_三聖圓融觀門

大正藏第 45 冊 No. 1882 三聖圓融觀門

No. 1882

三聖圓融觀門

沙門澄觀述

夫上聖觀人設教，言不虛陳，按指發揮，觸事皆通。「因」有妙德，叩示以二聖表法之二義，遂著三聖圓融觀。一毛之智觀，難以度成；粗依教理，略示綱要，惟冀遠識，虛己而求之焉。

三聖者：本師毗盧遮那如來，普賢、文殊二大菩薩是也。大覺應世，輔翼塵沙，而《華嚴經》中，獨標二聖為上首者，托以表法，不徒然也。

今略顯二門：一、相對明表；二、相融顯圓。

且初門中：三聖之內，二聖為因，如來為果。果起言想，且說二因。若悟二因之玄微，則知果海之深妙。

然二聖法門略為三對：

一、以能信、所信相對：謂普賢表所信之法界，即在纏如來藏，故《理趣般若》云：「一切眾生皆如來藏。」普賢菩薩自體遍故，初會即入如來藏身三昧者，意在此也。文殊表能信之心，《佛名經》云：「一切諸佛皆因文殊而發心」者，表依信發故。善財始見，發大心者，當信位故。《經》云：「文殊菩薩出生一切菩薩，無休息故。」然信，但有信而未能見，及所信所證無二理。故無初普賢，信可始生？理唯極見，故文殊居初，普賢居后。

【現代漢語翻譯】現代漢語譯本《三聖圓融觀門》

沙門澄觀述

諸位上聖觀察世人而設立教法，所說之言並非虛假陳述，順應指點而發揮，觸及任何事物都能通達。『因』具有微妙的德行，因此叩問請示以二聖（普賢 Puxian，文殊 Wenshu）表法的二重意義，於是撰寫了《三聖圓融觀》。以一毛之微的智慧來觀察，難以完全領會；我粗略地依據教理，簡要地闡述其綱要，只希望有遠見卓識的人，能夠虛心求教於此。

三聖指的是：本師毗盧遮那如來（Vairocana Buddha），普賢菩薩和文殊菩薩這兩位大菩薩。《大方廣佛華嚴經》中，諸佛應世，輔佐的菩薩如塵沙般眾多，而唯獨標舉二聖作為上首，是寄託以表述佛法，並非沒有原因的。

現在簡要地闡述兩個方面：一、相對而明表法；二、相融而顯圓融。

首先在第一方面中：在三聖之內，二聖為『因』，如來為『果』。從『果』出發產生言語思慮，暫且先說二『因』。如果領悟了二『因』的玄妙精微，那麼就能知曉『果』海的深刻奧妙。

然而二聖的法門大致可以分為三對：

一、以能信、所信相對：普賢菩薩代表所信的法界，也就是處於煩惱纏縛中的如來藏（Tathagatagarbha），所以《理趣般若經》（The Perfection of Wisdom Sutra of the Principle of Truth）中說：『一切眾生皆有如來藏。』普賢菩薩的自體遍佈一切，初會時就進入如來藏身三昧，其意義就在於此。文殊菩薩代表能信的心，《佛名經》（Buddha Name Sutra）中說：『一切諸佛皆因文殊而發心』，這是表明依信而發心。善財童子最初拜見文殊菩薩，就發起了大菩提心，正當于信位。經中說：『文殊菩薩出生一切菩薩，沒有停歇的時候。』然而信，只是有信而未能親見，以及所信的真理與所證悟的境界沒有差別。如果沒有最初的普賢菩薩，信又從何而生起呢？真理唯有達到極致才能被證見，所以文殊菩薩在前，普賢菩薩在後。

【English Translation】 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.

二、以解、行相對：普賢表所起萬行，上下諸經皆言：「普賢行」故。文殊表能起之解，通解事理，窮方便故。慈氏云：「汝先得見諸善知識，聞菩薩行，入解脫門，皆是文殊威神力」故。又云：「文殊常為一切菩薩師」故。又云：「文殊師利心念力」故。

三、以理、智相對：普賢表所證法界，即出纏如來藏，「善財童子入其身」故。又云：「得究竟三世平等身」故。一毛廣大即無邊者，稱法性故。普賢身相，如虛空故。又，見普賢即得智波羅蜜者，明依于理而發智故。文殊表能證大智，本所事佛名不動智故。慈氏云：「文殊師利常為無量百千億那由他諸佛母」故。文殊于諸經中，所說法門多顯般若旨故。又云：「從文殊師利智慧大海所出生」故。見後文殊，方見普賢，顯其有智，方證理故。是以古德，銘後文殊，為智照無二相。不視身相者，表極智甚深，心、境兩已，信、解雙絕故。又，理開體用，智分權實故，以文殊二智，證普賢體用。此之一門，古德親問，三藏言：「有《經》說，未傳此方。」又，此一門，亦表定慧，理本寂故，智即慧故；亦表體用，普賢理寂，以為心體，文殊智照，為大用故。

第二、相融顯圓者，亦二：

先、明二聖法門各自圓融：謂文殊必因於信，方能成解。有

【現代漢語翻譯】現代漢語譯本二、以解、行相對：普賢（Samantabhadra，指普賢菩薩）代表所發起的萬種修行，上下各部經典都說『普賢行』的緣故。文殊（Manjushri，指文殊菩薩）代表能夠發起修行的理解，通達事理，窮盡方便法門的緣故。彌勒（Maitreya，指彌勒菩薩）說：『你先前能夠見到各位善知識，聽聞菩薩的修行，進入解脫之門，都是文殊的威神力量』的緣故。又說：『文殊常常是一切菩薩的老師』的緣故。又說：『文殊師利（Manjushri，文殊菩薩的另一種稱呼）的心念力量』的緣故。三、以理、智相對：普賢代表所證悟的法界，即脫離纏縛的如來藏，『善財童子進入他的身體』的緣故。又說：『獲得究竟的三世平等身』的緣故。一毛孔的廣大就等同於無邊無際，這是因為契合法性的緣故。普賢的身相，如同虛空一樣。而且，見到普賢就能夠獲得智慧波羅蜜（Prajnaparamita，指般若波羅蜜）的，說明依憑于真理而生髮智慧的緣故。文殊代表能夠證悟的大智慧，他最初所侍奉的佛名為不動智的緣故。彌勒說：『文殊師利常常是無量百千億那由他諸佛的母親』的緣故。文殊在各部經典中，所說的法門大多彰顯般若（Prajna，指智慧）的宗旨的緣故。又說：『從文殊師利的智慧大海中所出生』的緣故。見到後面的文殊，才能見到普賢，彰顯有了智慧，才能證悟真理的緣故。因此古代的德行高尚之人，銘記後面的文殊，認為智慧觀照是沒有兩種差別的。不去看待他的身相，表明極端的智慧非常深奧，心和境兩方面都已經泯滅，信仰和理解都超越了的緣故。而且，真理開顯本體和作用，智慧區分權巧和真實的緣故，用文殊的兩種智慧，來證悟普賢的本體和作用。這一法門，古代的德行高尚之人親自詢問，三藏法師說：『有《經》記載，但沒有傳到這裡。』而且，這一法門，也代表定和慧，真理的本性是寂靜的緣故，智慧就是慧的緣故；也代表本體和作用，普賢的真理寂靜，作為心體，文殊的智慧觀照，作為大的作用。第二、相融顯圓者，也有兩種：先、說明二位聖者的法門各自圓融：就是說文殊必定憑藉信仰，才能成就理解。

【English Translation】 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.

解無信，增邪見故；有信無解，長無明故。信解真正，方了本原；成其極智，極智反照，不異初心；故初發心時，便成正覺。又，前方便之智，不離智體故；後文殊名智，照無二相。照信不殊于智，故從無身相而展右手，是以文殊三事，融通隱隱。

次、普賢三事自相融者：理若無行，理終不顯；依體起行，行必稱體。由行證理，理無行外之理；由理顯行，無理外之行故。隨所證理，無不具一證一切證，故見普賢一毛所得法門，過前不可說倍，又是即體之用故。「毛」、「孔」法門，緣起無盡，由是普賢三事，涉入重重。

二者、二聖法門互相融者：謂要因於信，方知法界信；不信理，信即為邪故。能、所不二。不信自心有如來藏，非菩薩故。次、要藉于解，方能起行，稱解起行，行不異解，則解、行不二。次、以智是理用，體理成智，還照于理，智與理冥，方曰真智，則理、智無二。故《經》云：「無有如外智慧證於如，亦無智外如為智所入。」

又，法界寂照名止，寂而常照名觀。觀窮數極，妙符乎寂，即定慧不二。又，即體之用曰智，即用之體曰理，即體用無二。是以文殊三事融通隱隱，即是普賢三事涉入重重，此二不異，名普賢帝網之行。故〈普賢行品〉，反上下諸經，廣顯理事圓融，為

【現代漢語翻譯】現代漢語譯本：沒有正確的理解而只有信仰，會增長錯誤的見解；只有信仰而沒有理解，會增長無明。信仰和理解都真正正確，才能瞭解事物的本源；成就那最高的智慧，最高的智慧反過來照亮自身，與最初的發心沒有不同；所以最初發起菩提心的時候，就成就了正覺。而且，先前方便的智慧，不離開智慧的本體；後面的文殊菩薩代表的智慧，照見沒有二元的對立。照見信仰與智慧沒有差別，所以從沒有身相的狀態展現右手，因此文殊菩薩的三種特質，融合貫通，微妙難見。其次，普賢菩薩的三種特質自身相互融合：如果真理沒有實踐，真理終究不會顯現；依據本體而生起實踐，實踐必定符合本體。通過實踐來證悟真理，真理沒有在實踐之外的真理；通過真理來顯現實踐，沒有在真理之外的實踐。隨著所證悟的真理，沒有不具備一證一切證的特性，所以見到普賢菩薩一毛孔所得到的法門，超過前面不可說倍的功德，而且這是本體的運用。『毛孔』的法門，緣起無盡，因此普賢菩薩的三種特質，相互涉入，重重無盡。第二，文殊菩薩和普賢菩薩的法門互相融合：要依靠信仰，才能知道法界的真實信仰；如果不相信真理，信仰就成了邪見。能信的和所信的不是二元對立的。不相信自己的心中有如來藏，就不是菩薩。其次，要憑藉理解，才能生起實踐，符合理解而生起實踐，實踐不異於理解，那麼理解和實踐就不是二元對立的。其次，以智慧是真理的運用，本體真理成就智慧，反過來照亮真理，智慧與真理融合，才叫做真智慧，那麼真理和智慧就沒有二元對立。所以《經》中說：『沒有如來之外的智慧證悟如來，也沒有智慧之外的如來為智慧所入。』而且，法界寂靜而照耀叫做止（Samatha，止），寂靜而常照耀叫做觀（Vipassanā，觀）。觀達到極致，微妙地符合寂靜，就是定（Samādhi，定）和慧（Prajñā，慧）不是二元對立的。而且，本體的運用叫做智，運用的本體叫做理，本體和運用不是二元對立的。因此文殊菩薩的三種特質融合貫通，微妙難見，也就是普賢菩薩的三種特質相互涉入，重重無盡，這二者沒有差異，叫做普賢菩薩的帝網之行。所以《普賢行品》，反過來統攝上下諸經，廣泛地顯現理事圓融，作為……

【English Translation】 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 (普賢) 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 (普賢), 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 (普賢), 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 (如來藏), 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 (如來) that can realize the Tathāgata (如來), nor is there a Tathāgata (如來) 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 (觀). Vipassanā (觀) 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 (普賢) interpenetrating layer upon layer, these two are not different, called the practice of Samantabhadra's (普賢) 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...

普賢行；非獨事行，名普賢行。既二聖相融而不名文殊行者，攝智屬理，唯一心法界故，舉一全收。

二聖法門既相融者，則普賢因滿，離相絕言，沒因果海，是名毗盧遮那，光明遍照，唯證相應故。〈法界品〉中普賢之後便偈贊佛德者，顯果相也。品初，如來自入三昧，現相無言，表所證絕言；而普賢開顯，放光令悟，表能證絕言；而文殊開顯者，即斯意也。

若合三聖法門以為經目者：普賢是「大」，所證理體，無不包故；文殊是「方廣」，理上之智，為業用故。又，通是普賢，理含體用，通為所證故，文殊、普賢二俱華嚴萬行，披、敷、信、智、解、行皆是因「華」用「嚴」。本寂體故，舍那即「佛」。通圓諸因，證上體用，故說即為「經」。因言顯故，既包題目無遺，則攝《大經》義盡，亦一代時教，不離於此理智等。

然上理智等，並不離心：心、佛、眾生無差別故。若於心能了，則唸唸因圓，唸唸果滿。〈出現品〉云：「菩薩應知自心，唸唸常有佛成正覺」故。而即一之異，不礙外觀，勿滯言說。若與此觀相應，則觸目對境，常見三聖及十方諸菩薩，一即一切故，心、境無二故。依此修行，一生不克，三聖必圓矣。

三聖圓融觀門(畢)

貞享二年乙丑仲秋念一蓂于南都

【現代漢語翻譯】現代漢語譯本普賢行：不僅僅是事相上的修行，才稱為普賢行。既然文殊菩薩和普賢菩薩的法門相互融合，而不單獨稱為文殊行，是因為文殊菩薩所代表的智慧屬於理體，歸於唯一的心法界，所以舉一即全收。既然文殊和普賢二聖的法門相互融合，那麼普賢菩薩的因行圓滿，達到離相絕言的境界，沒入因果之海，這就是毗盧遮那佛（Vairocana），光明遍照，唯有證悟才能相應。《法界品》中，在普賢菩薩之後用偈頌讚嘆佛的功德，就是顯示果相。在《法界品》的開始，如來自己進入三昧，顯現妙相卻不說話，表示所證悟的境界超越言語；而普賢菩薩開顯法義，放出光明使眾生覺悟，表示能證悟的境界超越言語；而文殊菩薩開顯法義，也是這個意思。如果將文殊、普賢三聖的法門合起來作為經的題目：普賢菩薩代表『大』，所證悟的理體，無所不包；文殊菩薩代表『方廣』，是理體上的智慧，作為事業和功用。並且，『通』代表普賢菩薩，理體包含體和用，『通』是所證悟的境界，文殊菩薩和普賢菩薩都代表《華嚴經》的萬行，披、敷、信、智、解、行都是因為『華』的功用而『嚴』飾。本來的寂靜是體，舍那佛（Śāṇā）就是『佛』。貫通圓滿各種因行，證悟上妙的體和用，所以說就是『經』。因為因行顯明，既然包含了題目而沒有遺漏，那麼就攝盡了《大經》的意義，也包含了釋迦牟尼佛一代時教，不離於此理智等。然而，上面的理智等，都不離於心：因為心、佛、眾生沒有差別。如果對於心能夠明瞭，那麼唸唸因行圓滿，唸唸果報具足。《出現品》說：『菩薩應當知道自己的心，唸唸常有佛成正覺』。而即一即異，不妨礙外觀，不要執著于言說。如果與這種觀行相應，那麼觸目所及，面對境界，常常能見到文殊、普賢三聖以及十方諸菩薩，因為一即一切，心和境界沒有分別。依靠這種修行，即使一生不能完全成就，文殊、普賢三聖的功德也必定能夠圓滿。三聖圓融觀門（完畢）貞享二年乙丑仲秋念一蓂于南都

【English Translation】 English version The practice of Samantabhadra (普賢): 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 (毗盧遮那), 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 (如來) 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』 (方廣), 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 (華嚴經), the covering, spreading, faith, wisdom, understanding, and practice are all because of the function of the 『Flower』 (華) that 『Adorns』 (嚴). 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』 (經). Because the cause is clearly manifested, since it includes the title without omission, then it encompasses the meaning of the 『Great Sutra』 (大經), 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』 (出現品) 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)