大方廣佛華嚴經疏 60.9

60.9

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.