大方廣佛華嚴經疏 31.29

31.29

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.