大方廣佛華嚴經疏 43.23

43.23

第八菩薩地相中，約地體相以分法義。一智相，一切菩薩行者，總標也。何者是耶？謂所證法行能證智行。何以此二名菩薩行？以智契如故。故經云「智隨證」，論云「觀智說故」。此菩薩行，即十地智體。二說相，謂體雖一智，相有十地分位故。然此分位，由心差別故。論云「十地差別者謂心而名，說相者約口言」也。以論經云「義無量者，說十地別差。」故作是釋。斯則異前義大。三與方便相，謂巧說十地授與眾生，不顛倒教授，與地證道無有差別故。四入無量門相，入諸地相差別故。

Eighth, in the mark of the bodhisattva stages, teaching and meaning are distinguished in terms of the essence and marks of the stages. First is the mark of wisdom: 'all bodhisattva practices' is the general designation. What are they? The practice of the Dharma realized and the practice of the wisdom capable of realizing. Why are these two called bodhisattva practice? Because wisdom accords with suchness. Therefore the sūtra says: 'Wisdom follows realization', and the treatise says: 'Expounded on the basis of contemplative wisdom.' This bodhisattva practice is precisely the wisdom-essence of the ten stages. Second is the mark of exposition, meaning that although the essence is one wisdom, its marks have the demarcations of the ten stages. However, these demarcations exist due to distinctions in mind. The treatise says: 'The distinctions of the ten stages are named in terms of the mind; the marks of exposition are considered in terms of spoken words.' Because the treatise-sūtra says: 'Boundless meanings means expounding the distinctions of the ten stages', this interpretation is made. This then differs from the previous 'greatness of meaning'. Third is the mark of bestowing expedient means, meaning skillfully expounding the ten stages to bestow them upon sentient beings, teaching without error, so that it is without difference from the path of realizing the stages. Fourth is the mark of entering boundless gateways, because of the distinctions in entering the marks of the various stages.