大方廣佛華嚴經疏 56.37

56.37

第四指示後友中，處名海潮者，但言有處，則猶是前國，顯方便行不離般若故。言海潮者，謂潮所至處，顯方便就機不過限故。亦將入生死海以濟物故，能知三世佛法海故，故上法門名為海藏。園名普莊嚴者，約相，廣有眾嚴故；約表，以生死為園苑，萬行為莊嚴故。又文義相隨，等莊嚴總持無漏法故。友名休捨者，此云意樂，亦云希望，亦云滿願，謂隨眾生意樂希望得圓滿故，亦能圓滿性相法故。前般若了真故寄比丘，此以慈心方便入俗故寄優婆夷矣（已下六十四經）。

Fourth, in [the section] pointing out the subsequent spiritual friend, the place is named "Ocean Tide" because merely speaking of having a place indicates that it is still the previous country, showing that expedient practice does not depart from prajñā. It is called "Ocean Tide" because it refers to the place where the tide reaches, showing that expedients adapt to capacities without overstepping limits; and also because she is about to enter the ocean of birth and death to deliver beings, and because she can know the ocean of the Buddha-Dharma of the three times—hence the Dharma door above was called "Ocean Treasury." The park is named "Universal Adornment": in terms of marks, it is because it widely possesses numerous adornments; in terms of symbolic representation, it takes birth and death as the garden park and the myriad practices as adornments. Moreover, text and meaning correspond to one another, equally adorning and retaining the outflow-free dharmas. The spiritual friend is named Xiu-she (Vimalaprabhā/Āśā), which here translates as "inclination," and also as "hope," and also as "fulfillment of vows," meaning that she accords with the inclinations and hopes of sentient beings to bring them to complete fulfillment, and can also bring the phenomena of nature and marks to fulfillment. Previously, prajñā realized the real, and thus it was assigned to a monk; here, with compassionate mind and expedients, she enters the mundane, and thus it is assigned to an upāsikā (from the sixty-fourth fascicle of the sūtra onward).