大方廣圓覺修多羅了義經略疏 1.253

1.253

略有三釋：一約自體，體性周遍曰普，隨緣成德曰賢；二約諸位，曲濟無遺曰普，隣極亞聖曰賢；三約當位，德無不周曰普，調柔善順曰賢。表於理行。今此門中依圓覺妙心，徵幻法而明正行，故當其問。行解不二即是毘盧遮那，是為三聖，故次文殊。

There are briefly three explanations: First, in terms of intrinsic nature: the nature being all-pervading is called 'universal' (samanta), and fulfilling virtues in accord with conditions is called 'good' (bhadra). Second, in terms of the various stages: succouring [sentient beings] everywhere without remainder is called 'universal', and being adjacent to the ultimate and second only to the sage is called 'good'. Third, in terms of his particular stage: virtues being nowhere incomplete is called 'universal', and being pliable and obediently compliant is called 'good'. He symbolizes principle and practice. Now in this section, based on the wondrous mind of perfect enlightenment, illusory phenomena are examined to clarify correct practice; therefore, it falls to his inquiry. Practice and understanding being non-dual is precisely Vairocana, making them the Three Sages; hence he follows Mañjuśrī.