新華嚴經論 16.20

16.20

一釋品名目者，何故名為賢首？為依行立菩薩之名，依菩薩所說之法及行立之。品名為賢首者，以明信解如來因果普賢五位行門，心行調柔，順和正直深心正念，樂集善根常念利生，名之為賢。創從凡夫，頓彰法界諸佛因果理智一時明現，名之為賢首。此依法主解行立名。此賢首者，乃是於佛果海文殊普賢行之賢首。為信佛因果理智之首，圓滿法界解行無始終之首，故為賢首品。以佛、文殊、普賢之果行，成信者之初首故。

First, as for explaining the title of the chapter: Why is it named “Foremost in Worthiness” (Bhadraśrī)? Because the name of the bodhisattva is established in reliance on practice, and the title of the chapter is established in reliance on the Dharma and practice expounded by the bodhisattva. The chapter is named “Foremost in Worthiness” because it clarifies that one who has faith in and understands the Tathāgata's cause and effect and Samantabhadra's approaches of practice through the five stages, whose mental conduct is tame and compliant, harmonious, upright, and straight, with a deep mind and correct mindfulness, who delights in accumulating roots of goodness and constantly mindful of benefiting sentient beings, is called “worthy” (bhadra). Beginning from an ordinary person, the cause and effect, principle and wisdom of all Buddhas of the dharmadhātu are suddenly manifested and simultaneously illuminated, which is called “foremost in worthiness” (bhadraśrī). This establishes the name in reliance on the understanding and practice of the master of the Dharma. This “Foremost in Worthiness” is indeed the foremost in worthiness of the practice of Mañjuśrī and Samantabhadra within the ocean of the Buddha fruition. Because it is the forefront of having faith in the Buddha's cause and effect and principle and wisdom, and the forefront of the beginningless and endless understanding and practice of the consummate dharmadhātu, it is called the Chapter on Foremost in Worthiness. It is because the fruitional practices of the Buddha, Mañjuśrī, and Samantabhadra accomplish the initial forefront of the believer.