華嚴經探玄記 7.7

7.7

四釋文者，此會三品：初二序分、後一正說。何故無後進趣者？以攝前解行總為趣地方便，迴向當體自是勝進，是故無也。此經上下，此例有四：一約行滿入位之際，如〈賢首〉信滿，總為入住方便。二約比滿入證之際，如此〈迴向品〉初僧祇滿，總為入地方便。三約功用滿，入無功用之際，如第八地初總攝前七地為方便，此二僧祇滿。四約因位成滿之際，如第十地初攝前九地為入方便，此約三祇滿處攝也。餘同位相接，即別有方便，故非一例。就前序中，二品二序差別，同前辨異。

Fourth, explaining the text: this assembly has three chapters: the first two are the introductory section, and the latter one is the principal teaching. Why is there no subsequent progression? Because subsuming the previous understanding and practice collectively serves as the skillful means for progressing to the bhūmis, and dedication in its own essence is naturally superior progress, therefore there is none. Throughout this sūtra, there are four such instances: (1) at the point where practice is complete and one enters a stage, like when faith is complete in the "Bhadramukha" chapter, collectively serving as the skillful means for entering the abodes; (2) at the point where inferential [practice] is complete and one enters realization, like in this "Dedication Chapter" where the first asaṃkhyeya is completed, collectively serving as the skillful means for entering the bhūmis; (3) at the point where effort is complete and one enters effortless action, like at the beginning of the eighth bhūmi where it collectively subsumes the previous seven bhūmis as skillful means, where the second asaṃkhyeya is completed; (4) at the point where causal stages are fully accomplished, like at the beginning of the tenth bhūmi where it subsumes the previous nine bhūmis as skillful means for entry, subsumed at the point where three asaṃkhyeyas are completed. The rest, being connections between identical stages, have separate skillful means, and thus are not of the same pattern. Regarding the introductory section above, the distinction between the two chapters and two introductions is distinguished as before.