大方廣佛華嚴經疏 31.29

31.29

第三彰地要勝者，為欲令物生渴仰故。文中二：初明不見不說，反顯十方報化皆說。二徵釋所由。徵云：佛國不同，化儀亦異，如何十地要皆說耶？釋意云：此最勝故。謂萬法皆如，體如成聖，離斯證智皆是隨宜，故為要勝。文有四句：初二句總標顯勝。初句證行，謂諸佛證此為因，成菩提故。餘皆助道，故此最上最勝。次句阿含法門者，名為法體。光明者，顯照一切餘法門故。後二句別顯其相。初句釋前阿含，云分別說，即明前法光明是教體用，此句是教所照法門，故論云「分別十地事者，顯示世間智所知法故。」後句顯上證道非地前世智所知，名不可思議，故論云「顯示出世間智故，說證將默，故呼佛子。」已說本分。

Third, revealing the essential superiority of the stages is in order to cause beings to generate thirst and admiration. Within the text there are two [parts]: first, explaining that they are not unseen and unspoken, conversely showing that the reward and transformation [bodies] in the ten directions all preach them; second, investigating and explaining the reason. The investigation asks: The Buddha-lands are diverse, and the modes of conversion also differ; why must the ten stages be preached in all of them? The meaning of the explanation says: because these are the most superior. That is, the myriad phenomena are all suchness, and realizing suchness makes one a sage; apart from this wisdom of realization, all else is provisional adaptation to what is suitable; hence they are essentially superior. The text has four phrases: the first two phrases broadly designate and reveal their superiority. The first phrase is realized practice, meaning that all Buddhas realize this as their cause to accomplish bodhi. All the rest are auxiliary paths, hence this is supreme and most superior. In the next phrase, 'dharma-gate of the āgama' is the essence of the Dharma; 'radiance' reveals its illumination of all other dharma-gates. The subsequent two phrases individually reveal their characteristics. The first phrase explains the preceding āgama, stating 'discriminated and preached', which explains that the preceding dharma-radiance is the essence and function of the teaching, and this phrase refers to the dharma-gates illuminated by the teaching; hence the treatise says, 'Discriminating the affairs of the ten stages displays the phenomena known by worldly wisdom.' The latter phrase shows that the path of realization above is not what worldly wisdom prior to the stages can know, hence named inconceivable; thus the treatise says, 'Displaying supramundane wisdom, about to speak of realization and falling silent, he calls upon the Sons of the Buddha.' The basic section has now been explained.