大方廣佛華嚴經疏 57.47

57.47

第三「遍行答言」下稱讚授法，先讚發心、後「善男子」下正授法界。於中二：先彰名體有四者，智遍知故。四義雖別，而得相成。一化境普周，遍行之名亦從此立；二入定觀機；三由無作神通故，能遍至前處；四由普門般若故，能在定普觀。若約別者，無作無依，用而無住。普門般若，無法不窮。二「善男子我普於」下顯四業用，即分為四：一明至一切處用。二「或住諸見」下普觀世間用，觀其所宜，隨宜說故。三「又善男子此部薩羅」下明無作無依用，故云不知從何而至。四「善男子閻浮提內」下普門般若用，九十六種皆能窮故。上來隨勝別配，實則義通。

Third, from 'Sarvagāmin answered, saying' onward, is praising and conferring the Dharma: first, praising the generation of the mind; later, from 'Good son' onward, directly conferring the dharmadhātu. Therein are two: first, showing that the name and essence have four [meanings], which is because wisdom knows all ubiquitously. Although the four meanings are distinct, they accomplish one another: 1. The realm of transformation is universal, and the name Sarvagāmin ('Everywhere-Faring') is also established from this; 2. Entering samādhi to contemplate capacities; 3. Due to unconditioned spiritual penetrations, being able to reach all the places mentioned before; 4. Due to universal-gate prajñā, being able to contemplate universally while in samādhi. In terms of their distinctions: unconditioned and without reliance, functioning without abiding; universal-gate prajñā exhausts all dharmas without exception. Second, from 'Good son, I universally...' onward, reveals the four activities and functions, divided into four: 1. Explaining the function of reaching all places. 2. From 'or dwelling in various views' onward, the function of universally contemplating the world, contemplating what is suitable for them and speaking accordingly. 3. From 'Furthermore, good son, this Tosala...' onward, explaining the function of unconditioned and non-reliant, hence it says 'they do not know from whence he came.' 4. From 'Good son, within Jambudvīpa' onward, the function of universal-gate prajñā, being able to exhaust all ninety-six kinds [of non-Buddhists]. The above assigns them distinctly according to what is prominent, but in reality their meaning is mutually pervasive.