大方廣佛華嚴經疏 10.17

10.17

二釋名者，普賢明說法主，以說普法故。三昧是業用，以非證不宣，故此則人法合舉。普賢之三昧，亦此三昧是普賢所有。又三昧境界名為普賢，一切如來藏身為普賢故，此則普賢即三昧，揀餘定也。若準梵本，普賢三昧威德神變品。威德神變，皆定之用，攝用從體，但云三昧也。縱佛加光讚，皆因定故。餘會入定受加，起定即說，同為一品。今此開者，文多義廣，勸修學故。言義廣者，建立普賢之行願故，故此比餘麁相而說四同六異。言四同者，入、住、加、出。言六異者，一數異，餘會入起唯一，此會入起俱多故。二者類異，類餘方故。三利益異，定起多人益故。四光讚異，如來毛孔光明讚故。五眾請異，從定起已待眾請故。六證相異，餘會經終方有證相，此品益已即便地動雨雲等故。四五二種，十地雖有，而不具六。今此具六，故別立品，以此說果、餘皆因故。又為諸會本故、總故。七八九會雖是果定，說通因果，又非總故。

Second, explaining the title: 'Samantabhadra' clarifies the master of the teaching, because he explains the universal Dharma. 'Samādhi' is the operation and function, for without realization it cannot be proclaimed; thus here person and Dharma are adduced together. It is the samādhi of Samantabhadra, and this samādhi is also possessed by Samantabhadra. Furthermore, the realm of the samādhi is named Samantabhadra, because the body of the tathāgatagarbha of all Tathāgatas is Samantabhadra; thus here Samantabhadra is itself the samādhi, distinguishing it from other concentrations. According to the Sanskrit text, it is 'The Chapter on the Awe-Inspiring Virtue and Supernatural Transformations of Samantabhadra's Samādhi'. Awe-inspiring virtue and supernatural transformations are both functions of the concentration; subsuming function into essence, it simply says 'samādhi'. Even the Buddha's empowerment, light, and praise are all due to the concentration. In other assemblies, entering concentration, receiving empowerment, and rising from concentration to speak immediately constitute a single chapter. Here it is opened [into a separate chapter] because the text is copious and the meaning vast, encouraging practice and study. Saying the meaning is vast means that it establishes the practices and vows of Samantabhadra; therefore, comparing this with the others in terms of rough marks, there are four similarities and six differences. The four similarities are: entering, abiding, empowerment, and emerging. The six differences are: first, difference in number—in other assemblies, entering and arising occur only once, whereas in this assembly entering and arising are both multiple; second, difference in category, by drawing analogies to other directions; third, difference in benefit, because rising from concentration benefits many people; fourth, difference in light and praise, because the light from the Tathāgata's pores offers praise; fifth, difference in the assembly's request, because after arising from concentration he awaits the request of the assembly; sixth, difference in marks of verification—in other assemblies, marks of verification appear only at the end of the sūtra, whereas in this chapter, immediately after the benefit, the earth shakes, clouds rain down, and so forth. Although the fourth and fifth are found in the 'Ten Stages', all six are not fully present there. Here all six are complete, and so a separate chapter is established, because this explains the fruition, whereas the others all concern the cause. Furthermore, it is the root of all assemblies and the general [framework]. Although the seventh, eighth, and ninth assemblies concern the concentration of fruition, their exposition encompasses both cause and fruition, and they are also not general.