大方廣佛華嚴經隨疏演義鈔 59.21

59.21

疏「第三佛子下結十名體用」者，疏文有二：先釋文；後「然安住」下揀法，亦通復重之問。文中有二：先問、後「論云」下引論答。先舉論；後「前句文略」下是疏釋論，論中無問而但有揀，具足，論云「前所說三十句，從信增上等，乃至常求上上勝道，得清淨地法。今此十句，從信乃至供養諸佛，盡是障地淨法，是名修行校量勝。」而遠公云：「前是所淨，此是能淨。意云：前地滿故能淨此法，故為所淨。此中十行若無此十，地不窮滿，故為能淨。」未為得意，不順於論及《瑜伽》故。

Regarding the commentary's statement, "Third, 'O sons of the Buddha' onward concludes with the essence and function of the ten names": the commentary's text has two parts. First, it explains the text. Later, from "However, abiding..." onward, it discerns the dharmas, which also answers the question regarding repetition. In that text, there are two parts: first, a question; later, from "The treatise states..." onward, it cites the treatise to reply. First, it cites the treatise; later, from "The phrasing of the previous sentence is brief..." onward, it is the commentary explaining the treatise. In the treatise, there is no question, but only a discernment. To state it fully, the treatise says: 'The thirty phrases spoken earlier, from faith being predominant and so on up to constantly seeking the supreme, superior path, obtain the purifying dharmas of the stage. Now these ten phrases, from faith up to making offerings to all Buddhas, are all purifying dharmas that counteract the obstacles of the stage; this is called the excellence of evaluation in cultivation.' Yet Master Huiyuan says: 'The former is what is purified, and this is what purifies. The meaning is: because the former stage is fulfilled, it can purify this dharma, and hence it is what is purified. As for the ten practices here, without these ten, the stage would not be thoroughly fulfilled, and hence they are what purifies.' This has not grasped the intended meaning, as it does not conform to the treatise and the Yogācārabhūmi.