大方廣佛華嚴經疏 34.37

34.37

第三「佛子」下結十名體用，先結體用、「所謂」下結名。言體用者，此十即是淨諸地法，以治十障故。障如前說。然安住地分有三十句，亦明信慈悲等，與此何異？論云前是清淨地法，今盡是障地淨法者，前句文略，若具應云前是清淨，此地法以局初地故。今盡是障地淨法者，謂不局初地，故云盡是，盡淨諸地障故。故經云「淨諸地法」，《瑜伽》亦云「此十種法，於一切地能淨修治故，下諸地中皆云信等、皆轉淨等」。

Third, from 'Sons of the Buddha...' onward, the conclusion regarding the essence and function of the ten names: first concluding their essence and function, and then, from 'That is to say...' onward, concluding their names. Regarding 'essence and function': these ten are precisely the dharmas that purify the stages, because they counteract the ten obstacles. The obstacles are as explained before. However, the section on peacefully abiding in the stage contained thirty phrases, which also clarified faith, benevolence, compassion, and so forth; how do they differ from these? The treatise states that the former were dharmas for purifying the stage, whereas now all are dharmas for purifying the stage from obstacles. The former phrasing was abbreviated; if stated completely, it should say that the former was purifying, restricted only to the first stage. 'Now all are dharmas for purifying the stage from obstacles' means they are not restricted to the first stage, hence it says 'all are', for they completely purify the obstacles of all stages. Therefore the sūtra says, 'dharmas that purify all stages', and the *Yogācārabhūmi* also says, 'Because these ten kinds of dharmas are able to purify and cultivate in all stages, all the subsequent stages state that faith and so forth become increasingly pure, and so on.'