大方廣佛華嚴經隨疏演義鈔 61.77

61.77

疏「次一清淨」，即經無障。然經云「無障」，論為「清淨」。前說無障，無障却云治障者，由前治障得此無障，無障即淨。又前是慈用，用平等慈治於怨親。此據慈體，體是禪果所依，依禪治下欲惡等染，故名清淨。「身心不調」，造十惡業，調故無之。「五蓋」等者，等上十惡及怨親也。言「行清淨慈」者，即《淨名．觀眾生品》云「行清淨慈，諸法性淨故。」契深行淨，障蓋不生。

In the Commentary, "The next one is purity" corresponds to the sūtra's "unobstructed." Now, the sūtra says "unobstructed", while the treatise renders it as "purity". Above, "unobstructed" was spoken of, but "unobstructed" is explained here as countering obstacles, because by means of the previous countering of obstacles, one attains this unobstructed state, and unobstructedness is purity. Furthermore, the former is the function of loving-kindness, using impartial loving-kindness to counter enemies and kin. This refers to the essence of loving-kindness: the essence is the basis of the dhyāna fruition; relying on dhyāna counters the lower defilements of desire and evil, hence it is called purity. "Unregulated body and mind" means committing the ten evil actions; being regulated, they do not exist. As for "the five hindrances and so forth": "and so forth" includes the ten evil deeds above, as well as enemies and kin. As for "practicing pure loving-kindness": the Vimalakīrtinirdeśa, "Chapter on Contemplating Sentient Beings", states: "Practicing pure loving-kindness, because the nature of all dharmas is pure." When aligned with the profound, practice is pure, and obstacles and hindrances do not arise.