翻譯名義集 1.82

1.82

【邲（蒲必）輸跋陀】或云三曼跋陀，此云普賢。《悲華》云：「『我行要當勝諸菩薩。』寶藏佛言：『以是因緣，今改汝字，名曰普賢。』」《文句》云：「今明伏道之頂，其因周遍曰普；斷道之後，隣于極聖曰賢。」檇（音醉）李云：「行彌法界曰普，位隣極聖曰賢。」《請觀音經疏》云：「跋陀云賢首，等覺是眾賢位極故，佛聖首極故。」《觀經》、《大論》並翻遍吉。《圓覺略疏》云：「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。」清涼國師制《華嚴三聖圓融觀》中，先明二聖三對表法：一、普賢即所信如來藏，（《理趣般若》云：「一切眾生皆如來藏。」普賢菩薩自體遍故，初會即入如來藏身三昧故也。），文殊即能信之心（《佛名經》說一切諸佛，皆因文殊而發心故；善財始見發大心故。）。二、普賢表所起萬行（上下經文，皆云普賢行故。），文殊表能起之解（慈氏云：「汝先得見諸善知識，聞菩薩行，入解脫門，皆文殊力也。」）。三、普賢表證出纏法界（經云：「身相如虛空故，善財入其身故。」善財見之，即得智波羅蜜者，依體起用故也。），文殊表能證大智。（本所事佛，名不動智故，常為諸佛母故。再見文殊，方見普賢者。顯其有智方證理故，故古德名後文殊，為智照無二相也。）。然此二聖，各相融攝。謂依體起行，行能顯理，故三普賢，而是一體。信若無解，信是無明；解若無信，解是邪見。信解真正，方了本源，成其極智，極智返照，不異初心。故三文殊，亦是一體。又二聖亦互相融，二而不二，沒同果海，即是毘盧遮那，是為三聖。故此菩薩常為一對。

【Bi-shu-ba-tuo】(Bhadrapāla / Viśvabhadra) Or Samantabhadra; here translated as Puxian (Universal Worthy). The Karuṇāpuṇḍarīka-sūtra says: "'My practice will surely surpass that of all bodhisattvas.' The Buddha Ratnagarbha said: 'By this cause and condition, I now change your name to Universal Worthy (Samantabhadra).'" The Wenju says: "Now to elucidate the apex of the path of subduing [afflictions]: its cause is universally pervasive, hence called 'Universal' (pu); following the path of severing [afflictions], he neighbors the supreme sage, hence called 'Worthy' (xian)." The Master of Zuili says: "His practice fills the Dharma realm, hence 'Universal'; his stage neighbors the supreme sage, hence 'Worthy'." The Qing Guanyin jing shu says: "Bhadra means 'Head of Worthies' (Xianshou); because equal enlightenment is the culmination of the stages of the multitude of worthies, and the head and culmination of the sages of the Buddhas." The Guan jing and the Da zhidu lun both translate it as Bianji (Universally Auspicious). The Yuanjue lüeshu says: "First, in terms of its own substance: the essential nature is universally pervasive, hence 'Universal'; realizing virtue in accordance with conditions, hence 'Worthy'. Second, in terms of the various stages: windingly rescuing without remainder, hence 'Universal'; neighboring the culmination as second to the sage, hence 'Worthy'. Third, in terms of the current stage: virtues are everywhere complete, hence 'Universal'; gentle, supple, and compliant, hence 'Worthy'. These symbolize principle and practice." In the Huayan sansheng yuanrong guan composed by National Preceptor Qingliang, he first clarifies three pairs of symbolic Dharma representations for the two sages: 1. Samantabhadra represents the Tathāgatagarbha that is believed in (The Liqu bore says: "All sentient beings are the Tathāgatagarbha." Because the substance of Bodhisattva Samantabhadra is all-pervasive, and in the first assembly he directly entered the samādhi of the body of the Tathāgatagarbha); Mañjuśrī represents the mind capable of believing (The Foming jing says that all Buddhas arouse the mind because of Mañjuśrī; Sudhana first met him and aroused the great mind). 2. Samantabhadra represents the myriad practices aroused (The text of the sūtra throughout speaks of the practices of Samantabhadra); Mañjuśrī represents the understanding capable of arousing them (Maitreya said: "That you were first able to see the good spiritual friends, hear the bodhisattva practices, and enter the gates of liberation, was all due to the power of Mañjuśrī"). 3. Samantabhadra represents the Dharma realm liberated from defilement that is realized (The sūtra says: "Because his bodily form is like space, Sudhana entered his body." That Sudhana saw him and thereupon attained the prajñāpāramitā was because function arises based on substance); Mañjuśrī represents the great wisdom capable of realizing it (Because the Buddha he originally served was named Acalajñāna, and he is ever the mother of all Buddhas. That only after seeing Mañjuśrī again did he see Samantabhadra illustrates that one must have wisdom to realize principle; hence ancient worthies called the later Mañjuśrī the wisdom that illuminates the non-dual characteristics). However, these two sages mutually integrate and encompass one another: that is, practice arises based on substance, and practice can reveal principle; hence the three Samantabhadras are one single substance. If belief lacks understanding, belief is ignorance; if understanding lacks belief, understanding is wrong view. When belief and understanding are upright and genuine, one first understands the original source and accomplishes supreme wisdom; when supreme wisdom reflects backward, it is no different from the initial mind. Hence the three Mañjuśrīs are likewise one single substance. Furthermore, the two sages also mutually merge: two and yet not two, submerging together into the ocean of fruition, which is Vairocana; these are the Three Sages. Therefore, these bodhisattvas are constantly a pair.