大方廣佛華嚴經疏 27.23

27.23

第三結以嚴剎中，初總彰人遍；次「熏修」下結行德深。謂以止以觀、唯智唯悲，熏修身心無有間斷，名極熏修。現惑不生，故云純淨。種習不起，名極純淨。恬和也，宴安也。恬和安寂，即照寂之相也，亦一乘也。後「於一佛剎」下別示遍相兼顯數多。於中三節：一剎中一方有多數量、次以方例剎、後以剎例法界。一方所言義兼大小，準下〈僧祇品〉，於一微細毛端處則有不可說諸普賢也。言如是者，如前具德也。第二「佛子菩薩摩訶薩以諸善根方便迴向」下總攝迴向，非唯但向佛淨土故。文有十句：初三結前已說、後七辨所未明。言出要者，小乘出要唯有四種，謂進、念、定、慧，三十七品不離此故，今亦兼有。大乘出要唯有三科，謂四攝、四等及與十度。三乘切要唯止與觀，大乘切要唯智與悲，故十地皆云大悲為首、智慧增上，餘並可知。

Third, in concluding with adorning the lands, first, it generally reveals that the persons are pervasive; next, from "fumigating and cultivating" below, concludes with the depth of the virtue of practice. That is to say, through cessation and contemplation, through wisdom alone and compassion alone, they fumigate and cultivate body and mind without interruption, which is called "utmost fumigation and cultivation." Manifest afflictions do not arise, hence it says "pure." Seeds and habit-energies do not arise, which is called "utmost purity." [The character] *tian* means harmonious, and *yan* means peaceful. Peaceful, harmonious, tranquil, and quiet—these are the marks of illumination and tranquility, and are also the Ekayāna. Later, from "in one Buddha-land" below, it individually shows the marks of pervasiveness and also reveals their great number. Therein are three sections: in one direction within one land there are vast numbers; next, by analogy of directions to lands; later, by analogy of lands to the dharmadhātu. What is said of "one direction" includes both small and great in meaning; according to the "Asaṃkhyeya" chapter below, on a single tip of a fine hair there are unspeakable Samantabhadras. The word "such" means possessing virtues as described above. Second, from "Disciple of the Buddha! Bodhisattva-mahāsattvas, with these roots of goodness, expediently dedicate..." below, it summarizes the pariṇāmanā, because it is not dedicated solely to Buddha pure lands. The text has ten phrases: the first three conclude what was already spoken before; the later seven distinguish what has not yet been clarified. Regarding "paths of deliverance," the paths of deliverance of the Hīnayāna are only of four kinds, namely vigor, mindfulness, concentration, and wisdom, because the thirty-seven factors are not separate from these; here they are also included. The paths of deliverance of the Mahāyāna are only of three categories, namely the four means of embracing, the four immeasurables, and the ten pāramitās. The vital essentials of the three vehicles are only cessation and contemplation; the vital essentials of the Mahāyāna are only wisdom and compassion. Therefore, the ten stages all state that great compassion comes first and wisdom is augmented; the rest can all be understood.