大方廣佛華嚴經疏 55.13

55.13

五二位統收者，此中諸會不出文殊、普賢，略有二門：一相對明表、二互融顯圓。今初，略明三對：一以能所相對。普賢表所依法界，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，初會即入藏身三昧故。文殊表能信之心，故《佛名經》說「一切諸佛皆因文殊而發心故」，善財始見發大心故。二以解行相對。普賢表所起萬行，上下諸經皆說普賢行故。文殊表能起之解，通解理事故。慈氏云：「汝見善友，皆文殊力等」故。三以理智相對。普賢即所證法界，善財入身故，又云得究竟三世平等身故，普賢身相如虛空故。文殊即能證大智，本所事佛名不動智故，見後文殊方見普賢故，又理開體用智分因果。二互融顯圓者，亦二：先以二門各自圓融。謂解由前信方離邪見，信解真正成極智故。依體起行行必稱體，由行證理理行不殊，故隨一證即一切證。二以二聖法門互融，謂始信必信於理故。能所不二稱解起行，行解不二智與理冥，則理智無二。是以文殊三事融通隱隱，即是普賢三事涉入重重，由此故能入遮那嚬申之境。故前本會明二聖開顯，序分之中標為上首，餘如別說。

Fifth, the unified subsumption under the two stations: The assemblies herein do not go beyond Mañjuśrī and Samantabhadra. There are, in brief, two aspects: first, explaining their representation through mutual pairing; second, revealing perfection through mutual interpenetration. Now, the first, briefly explaining three pairs: 1. Pairing the active and the passive (object): Samantabhadra represents the dharmadhātu upon which one relies, which is the tathāgatagarbha in defilement. Therefore, the Adhyardhaśatikā Prajñāpāramitā states: 'All sentient beings are the tathāgatagarbha.' Because Bodhisattva Samantabhadra's own essence is all-pervading, he enters the Garbhasanniviṣṭa Samādhi in the first assembly. Mañjuśrī represents the mind of active faith; therefore, the Buddhanāma Sūtra states: 'All Buddhas generate their aspiration because of Mañjuśrī,' and it was upon first seeing him that Sudhana generated the great aspiration [for bodhi]. 2. Pairing understanding and practice: Samantabhadra represents the myriad practices that are aroused, for the sūtras throughout speak of the practices of Samantabhadra. Mañjuśrī represents the understanding that gives rise to them, as he thoroughly understands both noumenon and phenomena. Maitreya states: 'That you have seen good friends is entirely due to Mañjuśrī's power, etc.' 3. Pairing noumenon and wisdom: Samantabhadra is the realized dharmadhātu, as Sudhana enters his body, and it is also said that he attains an ultimate body equal to the three periods of time, and Samantabhadra's physical mark is like empty space. Mañjuśrī is the great wisdom that realizes it, for the Buddha he originally served was named Acalajñāna (Immovable Wisdom); only after seeing the later Mañjuśrī does one see Samantabhadra. Furthermore, noumenon opens into essence and function, while wisdom is divided into cause and effect. Second, revealing perfection through mutual interpenetration also has two parts: First, the two approaches each have their own mutual interpenetration: understanding departs from wrong views only through the preceding faith, and when faith and understanding are genuine and correct, they constitute ultimate wisdom. Practices aroused on the basis of essence necessarily accord with that essence; realizing noumenon through practice, noumenon and practice are not distinct. Hence, with the single realization of one, all are realized. Second, the mutual interpenetration of the dharmamukhas of the two holy ones: initial faith must believe in noumenon. The subject and object being non-dual, one initiates practice in accordance with understanding; practice and understanding being non-dual, wisdom merges with noumenon, and thus noumenon and wisdom are non-dual. Therefore, the subtle and indistinct fusion of Mañjuśrī's three aspects is itself the multi-layered interpenetration of Samantabhadra's three aspects; due to this, one can enter the realm of Vairocana's stretching out. Thus, earlier in the root assembly, the revealing and opening of the two holy ones were expounded, and in the introductory section they were designated as leaders; the rest is as explained elsewhere.