大華嚴經略策 1.26

1.26

Nineteenth: Samantabhadra's Practices and Vows. Question: Both this sūtra and other sūtras speak of Samantabhadra's practices and vows; what are they? Please analyze them in detail. Answer: The purport of the Ekayāna teaching first shone upon the high mountain; the wondrous cause of the ten bodies must rely on the great practice. The practices all accord with the principle, each one being universally pervasive; within a single practice all practices are gathered, and the ocean of all practices is entirely present within a single dust mote. With the ten thousand practices surging forth yet being one single path of true goodness, the substance itself is already called the practice of Samantabhadra. This universal practice is what Samantabhadra practices, and it is also by this practice that one becomes Samantabhadra. Person and Dharma are mutually dependent, and both obtain this name, which is distinguished from practice that is deployed in sequential gradation. Virtue pervading the dharmadhātu is called 'universal' (samanta); being utterly compliant, harmonized, and virtuous is called 'good' (bhadra). To briefly gather them into ten gates to reveal the inexhaustible: First, universality in what is sought: one must seek the equal realization of all Tathāgatas. Second, universality in whom is transformed: one must transform the realm of inexhaustible sentient beings. Third, universality in what is severed: one must sever the boundless ocean of afflictions. Fourth, universality in phenomenal practice: there is no single practice that is not practiced. Fifth, universality in principle-practice: each and every phenomenal practice penetrates to the source of nature. Sixth, universality in unhindered practice: the two practices of phenomena and principle mutually interpenetrate. Seventh, universality in interfusing practice: each and every practice accommodates the inexhaustible. Eighth, universality in the functions that arise: its functions are everywhere pervasive. Ninth, universality in the places of practice: the above eight gates pervade all places in the kṣetras of Indra's net. Tenth, universality in the times of practice: exhausting the times of the three periods, with thoughts and kalpas roundly interfused, having no end. The above ten practices, integrated without confusion, are the practice of Samantabhadra. They are scattered throughout various sūtras, but this teaching completely possesses them. Respectfully answered.