妙法蓮華經文句 10.126

10.126

《大論》、《觀經》同名遍吉，此經稱「普賢」，皆漢語，梵音邲輸颰陀，此云普賢。《悲華》云「我誓於穢惡世界，行菩薩道使得嚴淨，我行要當勝諸菩薩。寶藏佛言：『以是因緣今改汝字名為普賢。』」此即三悉檀意，復是因緣解釋，又是行願得名。由來從於念處至四善根，通稱為普賢。別約世第一法隣真近聖，稱之為賢，此三藏中說耳。今明伏道之頂，其因周遍曰「普」，斷道之後隣于極聖曰「賢」。若十信是伏道之始，非頂、非周，隣于初聖之初，非後、非極，乃至第十地亦非周極，況前諸位乎？今論等覺之位，居眾伏之頂，伏道周遍故名為「普」，斷道纔盡所較無幾，隣終際極故名為「賢」，《釋論》引十四夜月如十五夜月，斯義明矣。此約圓教位，釋後位普賢也。「勸發」者，戀法之辭也，遙在彼國具聞此經始末既周，欲令自行化他永永無已，故自東自西而來勸發，具四悉檀意（云云）。文云「我為供養《法華經》故自現其身，若見我身甚大歡喜（其一）；已見我故轉復精進，即得三昧及陀羅尼（其二）；得是陀羅尼故，無有非人能破壞者，亦復不為女人之所惑亂（其三）；三千大千世界微塵菩薩具普賢道（其四）。」如此明文即四悉檀，而來勸發也。上判流通為三：從十九行偈已後三品半，舉經力大以勸流通；〈藥王品〉下五品，舉菩薩化道力大以勸流通；此一品舉普賢誓願力大以勸流通。

The Da zhidu lun and the Guanfo sanmei jing both call him Bianji ("All-Pervading Auspiciousness"); this sūtra calls him "Samantabhadra" (Puxian); both are Chinese renderings, the Sanskrit sound being bi-shu-ba-tuo (Viśvabhadra/Samantabhadra), which here means Puxian ("Universal Worthy"). The Karuṇāpuṇḍarīka says: "'I vow to practice the bodhisattva path in an impure and defiled world to make it adorned and pure, and my practice shall surpass all bodhisattvas.' Ratnagarbha Buddha said: 'Because of this cause and condition, I now change your name to Samantabhadra.'" This represents the intent of the three siddhāntas, and is also an explanation by causal conditions, as well as obtaining the name from practice and vow. Traditionally, from the stations of mindfulness up to the four wholesome roots, all are generally called "universal worthies" (puxian). In a specific sense, based on the stage of supreme worldly dharmas being adjacent to truth and near to the sage, it is called "worthy"; this is spoken within the Tripiṭaka teaching. Now it is clarified that at the summit of the path of subduing [afflictions], its cause is all-pervading, hence called "universal" (pu); after the path of severance, being adjacent to the ultimate sage, it is called "worthy" (xian). If the ten faiths are the beginning of the path of subduing, they are neither the summit nor all-pervading, and being adjacent to the very beginning of the initial sages, they are neither the culmination nor the ultimate; this extends even to the tenth bhūmi, which is still neither all-pervading nor ultimate, how much less the preceding stages! Now, discussing the stage of virtual awakening: it abides at the summit of all subduing, and because the path of subduing is all-pervading, it is called "universal"; the path of severance has just been exhausted with scarcely anything remaining, and being adjacent to the final limit, it is called "worthy." The Commentary cites the fourteenth-night moon being like the fifteenth-night moon—this meaning is clear! This explains the Samantabhadra of the subsequent stages according to the stages of the perfect teaching. "Encouragement" is an expression of cherishing the Dharma. Far away in that land, having fully heard this sūtra from beginning to end in its completeness, wishing to cause one's own practice and the conversion of others to continue forever without end, he therefore came from the east to the west to offer encouragement, possessing the meaning of the four siddhāntas (and so forth). The text says: "'In order to make offerings to the Lotus Sūtra, I manifest my body myself; if one sees my body, one will experience great joy' (the first); 'having seen me, one will become ever more diligent, immediately attaining samādhis and dhāraṇīs' (the second); 'having attained these dhāraṇīs, no non-humans can destroy them, nor can they be confused or disturbed by women' (the third); 'bodhisattvas as numerous as dust motes in a trichiliocosm are endowed with the path of Samantabhadra' (the fourth)." Such clear passages are the four siddhāntas through which he comes to offer encouragement. Above, the transmission section was classified into three parts: from the nineteen lines of gāthās onward for three and a half chapters, the great power of the sūtra was presented to encourage transmission; the five chapters from the "Bhaiṣajyarāja Chapter" downward presented the great power of bodhisattvas' transforming guidance to encourage transmission; this single chapter presents the great power of Samantabhadra's vows to encourage transmission.