法華義疏 12.209

12.209

《法華論》云「此品是第四、護法流通」。故下文云「我今以神通力守護是經，於佛滅後廣宣流布令不斷絕」，即其證也。又時眾應聞說普賢事得道，故有此品來也。又行一乘者即是行普賢行，故普賢來勸發也。又誦持此經者既是行普賢行，行與普賢相應，則感普賢必來教其懺悔，六根清淨見十方佛及滅五逆十惡等罪，如《普賢觀》說。又《華嚴經》七處八會，普賢、文殊善其始；〈入法界品〉流通之分，此二菩薩又令其終，所以此二人在彼經始終者，世相傳云，究竟普賢行、滿足文殊願。故普賢顯其行圓、文殊明其願滿，故於諸菩薩中究竟具足顯《華嚴》是圓滿法門。今說《法華》，亦明文殊開其始、普賢通其終，亦顯《法華》是究竟法。所以二經皆明兩大士者，欲顯《華嚴》即是《法華》，為直往菩薩說令入佛慧故名《華嚴》，為迴小入大菩薩說令入佛慧故名《法華》，約人有利鈍不同、就時初後為異，故兩教名字別耳，至論平等大慧清淨一道更無有異，是故兩經皆明二菩薩也。「普賢」者，外國名三曼多跋陀羅，三曼多者此云普也。「跋陀羅」，此云賢也。此土亦名遍吉，遍猶是普，吉亦是賢也。所以言普賢者，其人種種法門，如觀音總作慈悲法門名，今作普遍法門。普有二義：一者、法身普，遍一切處，故總攝三世佛法身皆是普賢法身。如《華嚴》云「普賢身相猶若虛空，依於如如不依佛國」也。二、應身普，普應十方作一切方便，故十方三世佛應身皆是普賢應身，皆是普賢應用。故《智度論》云「普賢不可說其所住處，若欲說者應在一切世界中住」，即其證也。《注經》解云「化無不周曰普，隣極亞聖稱賢，勸是獎勸，發是發起」，以諸勝事獎勸發起持經人心，故云勸發。依下文，普賢以七事勸發：一、為問四法為勸發；二、現瑞相為勸發；三、說神呪為勸發；四、以通經力為勸發；五、嘆持經為勸發；六、說持經果報為勸發；七、護法為勸發。

The Fahua lun states: "This chapter is the fourth, [on] safeguarding the Dharma and dissemination." Thus the passage below says: "I will now, with supernatural powers, safeguard and protect this sūtra, and after the Buddha's parinirvāṇa extensively proclaim and propagate it, causing it not to be cut off," which is precisely the proof of it. Furthermore, the assembly of the time was due to attain the Path upon hearing of the deeds of Samantabhadra; hence this chapter comes. Furthermore, one who practices the ekayāna is precisely one who practices the deeds of Samantabhadra; thus Samantabhadra comes to encourage and inspire. Furthermore, one who recites and upholds this sūtra is already practicing the deeds of Samantabhadra, and when their practice resonates with Samantabhadra, this will prompt Samantabhadra to surely come and instruct them in repentance, so that the six sense-faculties are purified, they see the Buddhas of the ten directions, and eradicate sins such as the five heinous offenses and ten evil acts, as explained in the Samantabhadra-dhyāna-sūtra. Furthermore, in the Avataṃsaka Sūtra's seven places and eight assemblies, Samantabhadra and Mañjuśrī initiate them well; in the dissemination section of the "Entry into the Dharmadhātu Chapter," these two bodhisattvas again bring them to conclusion. The reason these two beings appear at the beginning and the end of that sūtra is, as the worldly tradition transmits, to consummate the deeds of Samantabhadra and fulfill the vows of Mañjuśrī. Thus Samantabhadra reveals the perfection of practice, and Mañjuśrī explains the fulfillment of vows; therefore, among all bodhisattvas, they ultimately and fully reveal that the Avataṃsaka is a fully accomplished Dharma door. Now in the preaching of the Lotus Sūtra, it is likewise explained that Mañjuśrī opens its beginning and Samantabhadra completes its end, which also reveals that the Lotus Sūtra is the ultimate Dharma. As for why both sūtras expound these two great beings, it is because they intend to show that the Avataṃsaka is identical to the Lotus Sūtra: taught for bodhisattvas who proceed directly forward to cause them to enter the Buddha's wisdom, it is named Avataṃsaka; taught for bodhisattvas who turn from the small and enter the great to cause them to enter the Buddha's wisdom, it is named the Lotus Sūtra. In terms of persons, there is the difference of sharp and dull faculties; with respect to time, there is the distinction of earlier and later; thus the names of the two teachings differ, but when it comes to the great wisdom of equality and the single pure path, there is no difference whatsoever. Therefore, both sūtras expound these two bodhisattvas. As for "Samantabhadra," his foreign name is Samantabhadra: "samanta" is translated here as "universal" (pu); "bhadra" is translated here as "worthy" (xian). In this land he is also called Bianji ("All-Pervading Auspiciousness"): "all-pervading" is also "universal," and "auspicious" is also "worthy." The reason he is called Samantabhadra is that the person has various Dharma doors; just as Avalokiteśvara is generally designated by the Dharma door of compassion, here he is designated by the all-pervading Dharma door. "Universal" has two meanings: First, the universality of the dharmakāya, which pervades all places; thus, comprehensively subsumed, the dharmakāyas of the Buddhas of the three times are all the dharmakāya of Samantabhadra. As the Avataṃsaka says: "The physical mark of Samantabhadra's body is like empty space, relying upon suchness and not relying on a Buddha land." Second, the universality of the response body, universally responding to the ten directions to perform all upāya; thus the response bodies of the Buddhas of the ten directions and three times are all the response bodies of Samantabhadra, and are all Samantabhadra's responsive applications. Hence the Dazhidulun says: "One cannot speak of the place where Samantabhadra abides; if one wished to speak of it, he should abide in all worlds," which is precisely the proof of it. The Annotated Sūtra explains: "Transformation without exception is called 'universal'; bordering the ultimate and second only to the sage is called 'worthy.' 'Encouraging' means urging and admonishing; 'inspiring' means bringing forth." Because he urges and brings forth the minds of those who uphold the sūtra with various supreme matters, it is called "encouraging and inspiring." According to the text below, Samantabhadra encourages and inspires through seven matters: first, asking about the four dharmas as encouragement; second, manifesting auspicious marks as encouragement; third, pronouncing a divine dhāraṇī as encouragement; fourth, using the power of propagating the sūtra as encouragement; fifth, praising the upholding of the sūtra as encouragement; sixth, explaining the fruits and retribution of upholding the sūtra as encouragement; seventh, safeguarding the Dharma as encouragement.