華嚴經疏 1.22

1.22

自下一頌半。第三明所說。略而非廣。初二句牒舉地法。是智所通達故云隨順也。以此智入彼諸地相中故。云諸地相入行。論云如行修故者。如加行修而得入如行修滿足者。加行入證契理圓滿故。云如實滿足。攝取入此智入之行無量無邊故。云於無量億劫說之不盡。今但略說者。是要略故云如實也。雖是略說。而具攝廣義故云其義無有餘。

The verse and a half from here down is the third [part], clarifying that what is taught is concise and not extensive. The first two lines refer back to the dharma of the grounds: because it is penetrated by cognition, it is said to "accord." Because by this cognition one enters into the marks of those grounds, it speaks of "the practices of entering the marks of the grounds." When the Śāstra says, "cultivated in accordance with practice," it means entering in accordance with preparatory cultivation; "fulfilling cultivation in accordance with practice" means preparatory practice enters realization, perfectly according with reality; hence it says, "fulfilled as it truly is." Because the practices embraced and entered by this cognition are limitless and boundless, it says, "cannot be exhausted in an explanation of immeasurable billions of kalpas." "Now I shall only explain concisely" means that because it is an essential summary, it says "as it truly is." Although it is a concise explanation, it fully encompasses extensive meanings; hence it says, "its meaning has no remainder."