大方廣佛華嚴經疏 5.12

5.12

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.