大方廣佛華嚴經疏 31.7

31.7

又此一會，文唯一品，闕於方便及勝進者，正表斯義。所以闕方便者，有二義故：一表證法無二，離方便故；二總攝三賢皆為入地之方便故。闕進趣者亦有二義：一十地如佛，更無趣故；二以〈十定〉等品即此勝進故。若爾，何以別會說耶？含二義故，一開此勝進成等覺故、二勝進趣佛行深遠故。若別立方便、勝進，即不得包攝前後顯地圓融。十地甚深，良在於此。地前乃我地之前，安得云深？異於地上？此解尤妙，學者應思。

Furthermore, in this single assembly, the text consists of only one chapter, lacking [separate chapters on] expedients and superior progress, precisely to express this meaning. There are two reasons for lacking [a section on] expedients: first, to express that the realized Dharma is non-dual and free from expedients; second, to generally subsume the three [ranks of] worthies as expedients for entering the stages. Lacking [a section on] advancing toward [the next station] also has two reasons: first, the ten stages are like the Buddha, with nothing further to advance toward; second, because chapters such as the "Ten Samādhis" are themselves this superior progress. If so, why were they spoken in a separate assembly? Because they contain two meanings: first, to unfold this superior progress to accomplish equal enlightenment; second, because the superior progress advancing toward the Buddha is profound and far-reaching. If one were to separately establish expedients and superior progress, one could not encompass the before and after to reveal the perfect interpenetration of the stages. That the ten stages are exceedingly profound indeed lies in this. Prior to the stages is just prior to my stages; how could one say it is deep, or different from on the stages? This explanation is especially wondrous, and scholars should reflect on it.