大方廣佛華嚴經疏 7.49

7.49

頌中次第，如前十門。第一偈，前半嚴淨佛國、後半調伏眾生，兼顯人法為嚴之義。佛子有三：一者外子，謂諸凡夫，未能紹繼佛家事故；二者庶子，謂諸二乘，不從如來大法生故；三者真子，謂大菩薩，從大法喜正所生故。此言清淨，意顯第三。最妙法者，揀非權少。昔以妙法淨所化心，故所感土亦有清淨佛子來生其國，還雨妙法。二中，前半明總遍別中、後半明體用無礙。亦是總遍總中三中四句即前四義，一修十勝行、二起十方便、三所證十如、四正證法界。成薩婆若地位為總，餘五為別。四中，前半普現身，後半演所證。次四偈可知。九中，初句智身，次句智身等法身，後二句化用等法身之周遍。略舉正覺，實通一切，故上云種種。十中三句攝因，後句成果。

The sequence in the verses is as in the preceding ten doors. In the first gāthā, the first half adorns and purifies the Buddha-lands; the second half tames sentient beings, also revealing the meaning of persons and dharmas being the adornment. Buddha-sons are of three kinds: first, external sons, meaning ordinary beings, who cannot inherit the undertakings of the Buddha's household; second, concubine sons, meaning the two vehicles, because they are not born from the Tathāgata's great Dharma; third, true sons, meaning great bodhisattvas, because they are truly born from the joy of the great Dharma. Saying 'pure' here is intended to reveal the third. 'The most wondrous Dharma' selects out what is not provisional or minor. Formerly purifying the minds of those to be transformed through the wondrous Dharma, the lands thus induced also have pure Buddha-sons coming to be born in those lands, in turn raining down the wondrous Dharma. In the second, the first half clarifies the general pervading the particular; the second half clarifies the non-obstruction of essence and function. It is also the general pervading the general. In the third, the four lines are the preceding four meanings: first, cultivating the ten superior practices; second, giving rise to the ten expedients; third, the ten suchnesses that are realized; fourth, directly realizing the dharmadhātu. The station of achieving sarvajñā is the general, and the remaining five are the particular. In the fourth, the first half universally manifests the body; the second half expounds what has been realized. The next four gāthās can be understood. In the ninth, the first line is the wisdom body, the next line is the wisdom body equaling the dharmakāya, and the latter two lines are the transformative function equaling the pervasiveness of the dharmakāya. Briefly mentioning sambodhi, it actually penetrates all, hence above it says 'various'. In the tenth, three lines gather the cause, and the latter line completes the fruit.