大方廣佛華嚴經疏 60.9

60.9

自下大文第四明智照無二相，顯前因法生果，體無分別，絕境智等諸二相故。又善財障盡惑除未始動念，是故反照唯是初心，更無異也，即信智無二。文但有三：第一依教趣求、第二見聞證入、第三轉遇勝緣。今初。言經游百一十餘城已者，百一十義已見上文。然此游城復有二義：一但從彌勒至於文殊，自經百一十城，非連取前。二者加前百一十友，故云餘城，即通取前友，普收諸法歸一照故。若爾，前友此城豈得同耶？亦有二義：一者友必依城，則一城一友。二者或於一城值於多友，或求一友歷於多城，而要具一百一十，以順表法故到。蘇摩那者，此云悅意，即華名也。謂智照一性，悅本心故。即德生城。有本云至普門國，顯攝諸差別歸無二相，即普門故。言住其門所者，顯解心已極，將入般若無二之門故。

From here below, the fourth major section clarifies that wisdom-illumination is without dual marks, revealing that the fruition born of the preceding causal dharmas is in essence non-discriminative, transcending all dual marks such as object and wisdom. Furthermore, Sudhana's hindrances having been exhausted and delusions removed, not a single thought has ever stirred; therefore, reflecting back is simply the initial mind, without any difference whatsoever—namely, faith and wisdom are non-dual. The text contains only three parts: first, seeking in accordance with the instruction; second, seeing, hearing, and realizing entry; third, turning to encounter superior conditions. In the first part: regarding the phrase "after having traveled through more than one hundred and ten cities," the meaning of one hundred and ten has already appeared in the preceding text. However, this traveling through cities has two further meanings: first, simply from Maitreya to Mañjuśrī he travels through one hundred and ten cities by himself, not taking the preceding ones in continuation. Second, adding to the preceding one hundred and ten friends, it therefore says "more [than one hundred and ten] cities"—namely, comprehensively taking the previous friends and universally gathering all dharmas into a single illumination. If so, how could the previous friends and these cities be identical? There are also two meanings: first, a friend must rely on a city, so there is one friend per city. Second, perhaps in one city he encounters multiple friends, or seeking one friend he traverses multiple cities, yet it must amount to one hundred and ten in order to conform with the symbolic representation of dharmas; hence he arrives. Sumanā is translated here as "pleasing to the mind" (yuèyì), which is the name of a flower. This means that wisdom illuminates the single nature, pleasing the original mind; that is, the City of Desheng. One edition states that he reached the Country of Universal Gate (Samantamukha), revealing that gathering all differentiations returns to the non-dual mark, which is precisely the universal gate. As for "abiding at its gate," this shows that his understanding mind has reached its culmination, and he is about to enter the non-dual gate of prajñā.