大方廣佛華嚴經疏 55.7

55.7

大文第九「爾時文殊」下文殊述德分。文殊主智，故光後述德。光本令證三昧，智本為顯法界，尋智得理故述歎林中。又前普賢門以行顯理，此則以解顯理，解行無二方能入故。通明即以文殊權實無二之大智、普賢體用之理行，此二無二，共顯如來三昧之果德。文中二：先述意、二正頌。頌中十三偈，通讚一會三種世間自在之用。分之為六：初二總歎，初一普遍、後一廣容；次一偈讚眾生世間，即通前諸來及向得益菩薩興供之事；次二偈讚依正互在，初偈依中有正、後偈正中有正；四三偈述上林空；五有三偈述於正覺依正無盡；六末後二偈總顯普收。

Ninth major section: from "At that time, Mañjuśrī" onward, the section where Mañjuśrī relates the virtues. Mañjuśrī presides over wisdom, so after the light he relates the virtues. The light originally caused the realization of samādhi, and wisdom originally revealed the dharmadhātu; seeking wisdom, one attains noumenon, hence he relates praises in the grove. Furthermore, the previous Samantabhadra gateway revealed noumenon through practice, whereas this reveals noumenon through understanding; only when understanding and practice are non-dual can one enter. In general explanation, it is through Mañjuśrī's great wisdom of the non-duality of expedient and ultimate, and Samantabhadra's noumenal practice of essence and function—these two being non-dual—that they jointly reveal the fruit-virtue of the Tathāgata's samādhi. In the text there are two: first, relating the intent; second, the verse proper. In the verses there are thirteen gāthās, which universally praise the unhindered functions of the three kinds of worlds in one assembly. Dividing them into six: the first two are general praises, the first being universal pervasion, the second vast containment; next, one gāthā praises the world of sentient beings, extending to all those who previously arrived and the earlier benefited bodhisattvas generating offerings; next, two gāthās praise the mutual presence of vessel and sentient [worlds], the first gāthā having sentient within vessel, the second gāthā having sentient within sentient; fourth, three gāthās relate the above grove and space; fifth, there are three gāthās that relate the inexhaustibility of vessel and sentient in sambodhi; sixth, the final two gāthās generally show universal inclusion.