大方廣佛華嚴經疏 57.60

57.60

第三「比丘尼言」下授己法界，中三：初標名。一切智者，同佛智故。二「善財言」下徵釋其體，一念普照故。三「善財白言」下辨其業用，先問、後答。答中二：先明通用、後明智用。前中亦二：先辨用所依，謂由一切智能入王三昧故。王三昧者，《智論》第八云「一切三昧皆入中故。」體即如如，如體本寂，真智契此，故名三昧。以一切智言，有其二義：一遍知三世一切事故。二對於種智名根本智，知一切事皆一實故。以即權之實智，契即事之實理故，一切三昧皆入其中。又由王三昧體無不遍，故意生身隨類能成。二「往十方」下辨能依業用，可知。二「善男子我見」下明其智用。又前即差別智用，今即無分別智用，故觸境無取（已下六十八經）。

Third, from "The bhikṣuṇī said" downward confers her own dharmadhātu, which has three [parts]: first, positing the name. "All-knowledge" is because it is identical to the Buddha's wisdom. Second, from "Sudhana said" downward examines and explains its essence, because a single thought universally illumines. Third, from "Sudhana said to her" downward distinguishes its functions of activity, first asking and afterward answering. In the answer, there are two: first explaining its universal function, and afterward explaining its wisdom-function. Within the former, there are also two: first distinguishing what the function relies upon, which means that through all-knowledge one can enter the king of samādhis. As for the "king of samādhis," the eighth fascicle of the Dazhidulun says: "Because all samādhis enter into it." Its essence is suchness itself; the essence of suchness is fundamentally quiescent, and when true wisdom accords with this, it is called samādhi. With regard to the term "all-knowledge," there are two meanings: (1) universally knowing all phenomena across the three times; (2) contrasting with the wisdom of all aspects, it is named the fundamental wisdom, knowing that all phenomena are the one reality. Because the true wisdom that is identical to the provisional accords with the true noumenon that is identical to phenomena, all samādhis enter into it. Furthermore, because the essence of the king of samādhis pervades everywhere, the mind-made body can be accomplished in accordance with each category [of beings]. Second, from "going to the ten directions" downward distinguishes the functions of activity that rely [upon it], which may be understood. Second, from "Good son, I see" downward explains its wisdom-function. Moreover, the former is the function of differentiating wisdom, while the present is the function of non-conceptual wisdom; hence, contacting objects, it takes hold of nothing (from here down is the sixty-eighth fascicle of the sūtra).