大方廣佛華嚴經疏 51.27

51.27

第六心得安隱，進成二利故獲心安，自利故智心安、利他故悲心安，即上文增上最勝心。十中，初一行本。次二離過，一無諍三昧，離一切諍；二越凡小，凡謂凡夫，愚即愚法小乘。次二進善。次三證入，一入位、二入法、三入益。謂謗有二義：一麁，言此非佛說等，其過彌大。二細，謂說不契實，其過則微。若無細謗，證實方能。後二因圓果滿。得益中，究竟安隱謂菩提涅槃。

Sixth, attaining peace and security of mind: because by progressing one accomplishes both benefits [for oneself and others], one obtains peace of mind; because of benefiting oneself, the mind of wisdom is at peace; because of benefiting others, the mind of compassion is at peace. This is what was referred to above as the superior and supreme mind. Among the ten, the first one is the root of practice. The next two are the abandoning of faults: first, the samādhi of non-dispute, leaving behind all disputes; second, transcending ordinary beings and the small [vehicle]—'ordinary' refers to ordinary beings, and 'foolish' refers to the Small Vehicle that is foolish regarding phenomena. The next two are advancing in good. The next three are realization and entry: first, entering the stations; second, entering phenomena; third, entering the benefits. Regarding slander, it has two meanings: first, coarse slander, saying 'this is not spoken by the Buddha' and so forth, its fault being extremely great; second, subtle slander, meaning preaching that does not accord with reality, its fault being slight. If one is without subtle slander, it is only by realizing reality that one is able to be so. The final two are the fullness of the cause and the perfection of the fruit. Among the benefits obtained, 'ultimate peace and security' refers to bodhi and nirvāṇa.