大方廣佛華嚴經疏 49.36

49.36

Second, from "just as" downward, relies on similes to reveal particularly. It presents ten great similes to illustrate the Tathāgata's ten kinds of great wisdom; the essence and function of the ten wisdoms are neither one nor different. The text likewise has three [parts] for each, namely simile, correlation, and conclusion. Now, the first. The simile of empty space being without support yet serving as a support illustrates the Buddha's wisdom of accomplishing deeds without support. In the correlation, it means that the wisdom of the various vehicles arises in dependence upon the Buddha's wisdom; as the Ten Stages says, the wisdom of these ten stages is differentiated entirely because of the Buddha's wisdom. Apart from the Buddha's wisdom, there is nothing upon which to rely and learn, whereas the Buddha's wisdom, being perfected in the fruit, does not rely on anything else. Does it not rely on mind and rely on noumenon? Did we not say earlier that sovereign and factor are non-dual? Truly, because the Buddha's wisdom illuminates to the utmost, there is no suchness outside wisdom to serve as the support for wisdom; therefore the essence of wisdom is completely suchness. If there were something upon which it relied, it would not be called the wisdom of suchness. It is also like the Vimalakīrti says: "Dharmas conform to suchness, because there is nothing to conform to." The Mañjuśrī Prajñā says: "If there is no cognitive object, there is no support." How much more so since outside the Buddha's wisdom no dharma can be found, because all dharmas are themselves the Buddha's wisdom!