翻譯名義集 1.82

1.82

【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.