大方廣佛華嚴經疏 5.12

5.12

二「其名」下，列名結數，先列其名、後結略顯廣。今初。夫聖人無名，為物立稱，雖得名千差而多依行德，行德皆具而隨宜別標，先十同名普者，顯具法界總相德故；後十異名者，顯具法界別相德故。總別相融同一法界。今初十名之普是別之總，普下十異顯即普能別，普義方成。此是古今諸佛同行普賢之行，隨於諸位差別不同，縱成正覺亦普行攝，故先明之。言普賢者，體性周遍曰普、隨緣成德曰賢，此約自體。又曲濟無遺曰普、隣極亞聖曰賢，此約諸位普賢。又德周法界曰普、至順調善曰賢，此約當位普賢。又果無不窮曰普、不捨因門曰賢，此約佛後普賢。位中普賢悲智雙運，佛後普賢智海已滿，而運即智之悲，寂而常用窮未來際。又一即一切曰普、一切即一曰賢，此約融攝。所以先列者，為上首故、法門主故、法界體故、一切菩薩無不乘故、無一如來非此成故、令諸聞者見自身中如來藏性行普行故。上雖多義離釋，今從別稱合釋。無處不賢名曰普賢，即體普也。此一為總，餘九為別。二德普，謂稱性之德充於法界，以為最勝，委照無遺如燈之光。三慧普，遍照嚴剎決定高出故。四行普，內行圓淨、智焰外燭，故稱為妙。五音普，具一切音，演佛淨土深廣高出之行故。六智普，照佛法界無盡境故。七心普，智寶嚴於心頂，通行等華高出物表故。八覺普，遍覺性相，聲皆悅機，故無不歸者。九福普，障無不淨，稱真無盡故。十相普，無光相之光相，遍益眾生故，六相圓融思之。

Second, from 'their names' onward, it lists the names and concludes the count, first listing their names and then summarizing the brief to reveal the broad. Now the first: Holy beings have no names, but titles are established for beings; although the titles received have a thousand differences, they mostly rely on practice and virtue. As practice and virtues are all complete, they are marked distinctly as appropriate. The first ten all share the name 'Samanta' (universal) to show that they possess the virtues of the general marks of the dharmadhātu; the latter ten have distinct names to show that they possess the virtues of the particular marks of the dharmadhātu. General and particular marks interpenetrate within the same dharmadhātu. Now the 'Samanta' of the first ten names is the general of the particular, and the ten distinct names below 'Samanta' show that what is universal can be distinct, and only then is the meaning of 'Samanta' accomplished. This is the practice of Samantabhadra practiced together by all Buddhas past and present; in accordance with the stages, it has various differences, yet even upon attaining sambodhi it is subsumed in the universal practice, hence it is explained first. Regarding 'Samantabhadra' (Universal Worthy): the pervasive nature of the essence is called 'universal' (samanta); accomplishing virtues according with conditions is called 'worthy' (bhadra)—this is in terms of the essence itself. Furthermore, rescuing without exception is called 'universal'; bordering on the ultimate and next to the Sage is called 'worthy'—this is in terms of the Samantabhadras of the various stages. Furthermore, virtue pervading the dharmadhātu is called 'universal'; being exceedingly compliant and well-tamed is called 'worthy'—this is in terms of the Samantabhadra of the present stage. Furthermore, fully exhausting all fruits is called 'universal'; not abandoning the causal portals is called 'worthy'—this is in terms of the Samantabhadra after Buddhahood. The Samantabhadra in the stages operates both compassion and wisdom together; the Samantabhadra after Buddhahood has already filled the ocean of wisdom, yet operates the compassion that is identical with wisdom, quiet yet constantly functional to the end of future time. Furthermore, one being all is called 'universal'; all being one is called 'worthy'—this is in terms of interpenetration. The reason they are listed first is that he is the foremost leader, master of the Dharma portal, essence of the dharmadhātu, vehicle for all bodhisattvas without exception, source through which every Tathāgata is accomplished, and so that listeners may see the tathāgatagarbha nature within their own bodies and practice the universal practice. Although many meanings have been explained separately above, now they are explained combined from their distinct titles: being worthy in every place is called Samantabhadra, which is the universality of essence. This one is general, and the remaining nine are particular. Second, universality of virtue: virtues matching the nature fill the dharmadhātu as the most supreme, illuminating exhaustively without omission like the light of a lamp. Third, universality of wisdom: universally illuminating and adorning the kṣetras, decidedly preeminent. Fourth, universality of practice: inner practice perfectly pure, blaze of wisdom shining outward, hence called wondrous. Fifth, universality of sound: possessing all sounds, expounding the deep, vast, and preeminent practices of the Buddha's pure land. Sixth, universality of knowledge: illuminating the inexhaustible realm of the Buddha's dharmadhātu. Seventh, universality of mind: the jewel of wisdom adorns the crown of the mind, with flowers of practices and equality rising high above worldly things. Eighth, universality of awakening: universally awakening to nature and marks, the sounds all delighting capacities, so that none fail to take refuge. Ninth, universality of merit: no hindrance that is not purified, inexhaustible in accord with truth. Tenth, universality of marks: the mark of light that is markless light, universally benefiting sentient beings; contemplate this through the perfect interpenetration of the six marks.