大方廣佛華嚴經疏 25.6

25.6

第四釋文。此會有三品經，初二當會由致、後一正說。所以無勝進者，由二義故：一以此會是三賢位終，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，其例有四：一約行滿入位之際，如〈賢首品〉，信滿總為入住方便。二約願滿入證之際，如此迴向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以為方便，此第二僧祇滿。四約因位成滿之際，如第十地初攝前九地為入方便，此約三僧祇滿處攝也。餘同位相接，即別有方便，故非一例。二方欲入地，必離進趣相，與無分別為方便故。就初二品，前一化主赴機、後品助化讚佛。

Fourth, explaining the text. This assembly has three chapters of the sūtra: the first two are the occasion of the assembly, and the latter one is the actual exposition. The reason there is no superior progress is due to two meanings: First, because this assembly marks the end of the three worthy stations, subsuming the previous understanding and practice collectively as the expedient means for proceeding to the stages, dedication in its very essence is itself superior progress; therefore there is none. Throughout this sūtra, there are four patterns: 1. In terms of the juncture of fulfilling practice and entering a station, as in the 'Meritorious Leader Chapter', the fulfillment of faith is entirely the expedient means for entering the abodes. 2. In terms of the juncture of fulfilling vows and entering realization, as in this dedication, the fulfillment of the first asaṃkhyeya is entirely the expedient means for entering the stages. 3. In terms of the juncture of fulfilling effort and entering effortlessness, as at the beginning of the eighth stage, collectively subsuming the previous seven stages as the expedient means, this fulfills the second asaṃkhyeya. 4. In terms of the juncture of consummating the causal station, as at the beginning of the tenth stage, subsuming the previous nine stages as the expedient means for entry, this is subsumed at the point of fulfilling the three asaṃkhyeyas. The others that link adjacent stations within the same rank have separate expedients, hence they are not of a single pattern. Second, just about to enter the stages, one must transcend the marks of progress and pursuit, serving as an expedient means for non-conceptualization. Regarding the first two chapters, the former has the transforming master responding to capacities, and the latter chapter has assistants praising the Buddha.