大方廣佛華嚴經疏 29.35

29.35

第二果德清淨，文分為二：一牒現況當，謂結前因德尚爾無盡，況當成果德豈可量耶？二「一切佛剎」下懸解當相，謂成果之狀，略舉此十，前六果相圓備、後四舉因顯果，謂此果滿，由因圓故。皆言清淨者，無染不盡。云平等者，無理不證。染淨皆虛故云平等，淨符乎理但云清淨。此上因果德用，若非圓教諸位相攝，何容地前得斯無礙？

Second, the purity of fruitional virtue: the text is divided into two: 1. taking up the present to compare with the future, meaning concluding that the preceding causal virtues are already inexhaustible like this, how much more immeasurable will the fruitional virtue to be accomplished in the future be? 2. From 'all Buddha lands' onward, anticipating and explaining future marks, meaning as for the state of the accomplished fruit, these ten are briefly presented: the first six have fruitional marks completely fulfilled; the latter four present the cause to reveal the fruit, meaning this fruit is fulfilled because the causes are complete. That all say 'pure' is because no defilement remains unexhausted. Saying 'impartial' is because there is no noumenon that is not realized. Because defiled and pure are both empty, it says 'impartial'; when purity accords with noumenon, it simply says 'pure'. As for these causal and fruitional virtues and functions above, were it not for the stages of the Perfect Teaching mutually subsuming one another, how could those prior to the stages (bhūmis) attain such non-obstruction?