大方廣佛華嚴經疏 48.30

48.30

二釋名者，初通顯二品義名。依性起修、依性起用，差別相盡、因果體均，故云平等因果。又因是果因，量周法界；果是果果，境界如空。因果俱盡未來利樂含識，故名出現。別則品名普賢，即標人顯法，明此行法非次第法。行者，顯法非人。品明所行，非說人體。德周法界為普，至順調善曰賢，依性造修曰行。然普賢行，諸經多有其名。品中雖廣，今略顯十義以表無盡。一所求普，謂要求證一切如來平等所證故；二所化普，一毛端處有多眾生皆化盡故；三所斷普，無有一惑而不斷故；四所行事行普，無有一行而不行故；五所行理行普，即上事行皆徹理源，性具足故；六無礙行普，上二交徹故；七融通行普，隨一一行融攝無盡故；八所起用普，用無不能，無不周故；九所行處普，上之八門遍帝網剎而修行故；十所行時普，窮三際時念劫圓融，無竟期故。上之十行參而不雜，涉入重重，故善財入普賢一毛所得法門，過諸善友不可說倍。又上十行通收為二：若位後普賢，則得果不捨因，徹窮來際為普賢行，以人彰法則普賢之行；若位前位中普賢，則以德成人，但修普行即曰普賢，亦則普賢即行，但從行名故。若獨位後普賢，則普賢之行無施下位，廣釋普賢如初會辨。

Second, explaining the title: First, generally showing the doctrinal title of the two chapters. Cultivation arises based on nature, and function arises based on nature; differentiated marks are exhausted, and the essences of cause and effect are equal; therefore, they are called the cause and effect of equality. Furthermore, the cause is the cause of the fruit, its measure pervading the dharmadhātu; the fruit is the fruit of fruits, its realm like empty space. Cause and effect both exhaust the future in benefiting and gladdening sentient beings; hence it is named 'Manifestation'. Specifically, the chapter title 'Samantabhadra' (Universal Worthy) indicates the person to reveal the Dharma, clarifying that this practice-dharma is not a gradual dharma. 'Conduct' (caryā) reveals the Dharma, not the person. The chapter clarifies what is practiced, not the person's essence. When virtue pervades the dharmadhātu, it is 'universal' (samanta); when utmost compliance is well attuned and good, it is 'worthy' (bhadra); engaging in cultivation based on the nature is called 'conduct' (caryā). Now, the name 'Conduct of Samantabhadra' appears frequently across various sūtras. Although it is extensive in this chapter, we now briefly show ten meanings to represent its inexhaustibility: 1. The universality of what is sought: seeking to realize what all Tathāgatas have equally realized; 2. The universality of those transformed: fully transforming all the many sentient beings present on a single hair-tip; 3. The universality of what is severed: there being no affliction whatsoever that is not severed; 4. The universality of phenomenal conduct practiced: there being no single practice that is not practiced; 5. The universality of noumenal conduct practiced: the aforementioned phenomenal conduct all completely penetrates the source of noumenon, being fully endowed with the nature; 6. The universality of unobstructed conduct: the aforementioned two interpenetrating each other; 7. The universality of harmonious and fusing conduct: each and every practice infinitely fusing and encompassing all; 8. The universality of the functions aroused: there being nothing its functions cannot do and nowhere they do not pervade; 9. The universality of the places practiced: practicing the aforementioned eight gateways everywhere throughout the lands of Indra's net; 10. The universality of the times practiced: exhausting the three periods of time, where moments and kalpas are completely interfused, having no end. The above ten practices mingle without confusion and interpenetrate in manifold layers; therefore, when Sudhana entered a single pore of Samantabhadra, the dharmas he attained surpassed those from all [other] spiritual friends by inexpressible multiples. Furthermore, the above ten practices are generally subsumed under two: If speaking of Samantabhadra after the stages, then attaining the fruit without abandoning the cause and penetrating through to the end of the future is the conduct of Samantabhadra; using the person to manifest the Dharma, it is the conduct *of* Samantabhadra. If speaking of Samantabhadra before or within the stages, then the person is constituted by virtue: merely cultivating universal conduct is called 'Samantabhadra'; in this case Samantabhadra *is* the conduct, named simply after the conduct. If it were exclusively the Samantabhadra after the stages, then the conduct of Samantabhadra could not be applied to the lower stages. The extensive explanation of Samantabhadra is as analyzed in the First Assembly.