大方廣佛華嚴經疏 56.37

56.37

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).