大方廣佛華嚴經疏 25.6

25.6

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.