大方廣佛華嚴經疏 29.25

29.25

第二應頌。先說因緣，有十二句：初一總辨儀式、後一總明所依，前文屢釋；中間十句別顯二義。初二儀式，一觀所被、二徹事理。上觀察言，通心及眼。下辨所依，一依教智本，下三句依廣大心。初句為總，大悲普覆即上廣心，長佛種性即前大心。次二句上依果德，一依說德、二依說身。次二依權智，觀樂觀宜。後句依體起用。後正顯偈，四十一頌長分為三：初五偈頌行所依身、次「飲食」下三十偈半頌依身起行、後「隨順」下有五偈半頌釋名中隨順等義兼頌位果。二中分兩：先十九偈頌隨相迴向。於中，初一頌標、後三頌結、中間皆頌廣顯。標顯二文，影略不具。後「菩薩觀察」下十一偈半頌離相迴向，文分四別：第一五偈頌內絕想念，於中初句總顯觀力，次句人空，餘皆法空。知菩提等者，菩提性淨，不礙從緣，淨法為緣有菩提起，起即無性不違法界，是性起菩提。若業依身有則不由心，若住心中則有心皆業。既許有心無業，則業假緣生，其性安有？二「菩薩已到」下二偈頌觸境離染。由到不可得岸，故無所著。三有二偈頌前徵釋。四二偈半頌不礙隨相。餘並可知（從此已下入第二十九經）。

Second, the geyas. First, he states the causes and conditions, which have twelve phrases: the first phrase generally explains the deportment, and the last phrase generally clarifies that upon which [the practice] relies, both having been repeatedly explained above; the ten phrases in between distinctly reveal two meanings. The first two concern deportment: first, contemplating those who are reached; second, penetrating phenomena and noumenon. The word "contemplating" above applies to both the mind and the eyes. Next, he distinguishes that upon which [the practice] relies: the first relies on the root of wisdom [derived from] the teaching; the next three phrases rely on the vast mind. The first phrase is general: great compassion universally covering is the aforementioned vast mind, and causing the lineage of the buddhas to flourish is the aforementioned great mind. The next two phrases rely above on the virtues of the fruition: first, relying on the virtue of expounding; second, relying on the body of expounding. The next two rely on expedient wisdom, contemplating inclinations and contemplating suitability. The last phrase relies on the essence to activate the function. Next, directly presenting the verses: the forty-one verses are divided into three broad sections: the first five verses praise the body that serves as the basis for practice; next, from "food and drink" onward, thirty and a half verses praise generating practice on the basis of the body; next, from "in accordance with" onward, five and a half verses praise the meanings such as "in accordance with" within the explanation of the name, while additionally praising the fruition of the station. In the second [section], there are two parts: first, nineteen verses praise the dedication conforming to marks. Within this, the first verse presents [the topic], the last three verses conclude, and those in between all praise its broad manifestation. The two passages of presenting and manifesting are abbreviated and incomplete. Next, from "the bodhisattva contemplates" onward, eleven and a half verses praise the dedication that transcends marks, with the text divided into four distinct parts: first, five verses praise inwardly cutting off thoughts and concepts, within which the first phrase generally displays the power of contemplation, the next phrase [shows] the emptiness of persons, and the rest all [show] the emptiness of dharmas. As for "knowing that bodhi and so forth": the nature of bodhi is pure and does not obstruct relying on conditions; with pure dharmas as conditions, bodhi arises, and in arising it is devoid of nature and does not contradict the dharmadhātu—this is bodhi arising from the nature. If karma exists dependent on the body, it would not arise from the mind; if it abides in the mind, then whenever there is a mind there would be karma. Since it is granted that there can be mind without karma, karma arises conditionally from causes, so how could its nature truly exist? Second, from "the bodhisattva having arrived" onward, two verses praise encountering objects while being free from defilement. Because he has arrived at the shore of the unobtainable, he is without attachment. Third, there are two verses that praise the preceding questioning and explanation. Fourth, two and a half verses praise not obstructing conformity with marks. The rest can all be understood. (From here on down enters the twenty-ninth fascicle.)