大方廣佛華嚴經疏 30.28

30.28

第二應頌。五十一偈分二：先頌位行、後二位果。前中三：初三頌所迴善根、二「所修」下四十四頌頌迴向行、三「過去」下二頌頌行成利益。今初。云不為自己等者，照理大智無私自他，同體大悲利益迴向。二頌迴向中但頌廣大，略不頌甚深，以遍在廣大中故。文二：初一偈頌普賢自分究竟、餘頌勝進究竟。於中，前長行有三：一攝法廣大德、二即入重重德、三微細容持德，今通頌之，但顯微細。於中分十：第一有三偈頌世間微細智。二一偈頌眾生趣，趣由行別故。三有二偈超頌第五眾生界，界即根性故。四有三偈頌第三菩薩行德，菩薩亦受眾生之稱，神通等行名顯、三昧等行名隱，餘義細詳。五「十方」下二十七偈頌第四位德大用，於中三：初一總、次二十三別頌因果八相等、後三頌能知之德。六「有數」下一偈頌第八知劫智。七一偈頌第六世界智。八二偈頌第七法界智。九一偈頌第九知法智，以法與法界性相互舉。前分二門義必相通，偈居一處。十有二偈頌一切法智成益，位果二段可知（已下入第三十二經）。

Second, the geyas. The fifty-one verses are divided into two parts: first, the verses on the practice of the station; next, the two verses on the fruit of the station. In the first part there are three divisions: first, three verses on the kuśala-mūla that are dedicated; second, forty-four verses from "[the good roots] cultivated" onward, which versify the practice of dedication; third, two verses from "past" onward, which versify the practice bringing about benefits. Now, the first: when it says "not for oneself" and so forth, it means that the great wisdom that illumines the noumenon is unselfish toward self and others, and the great compassion of identical essence dedicates for benefit. In the second part, versifying the dedication, it only versifies its vastness and briefly omits its profundity, because [profundity] is universally present within the vastness. The text has two parts: first, one verse versifies Samantabhadra's own share being consummate; the remaining verses versify superior progress being consummate. Therein, the preceding prose has three points: first, the vast virtue of gathering phenomena; second, the virtue of entering layer upon layer; third, the subtle virtue of containing and accommodating. Now it versifies them generally, merely displaying the subtle. Therein it is divided into ten: first, there are three verses that versify the subtle wisdom regarding the world. Second, one verse versifies the destinies of sentient beings, for destinies are differentiated by actions. Third, there are two verses that jump to versifying the fifth, the realm of sentient beings, because the realm is their faculties and natures. Fourth, there are three verses that versify the third, the virtues of bodhisattva practice; bodhisattvas are also designated as "sentient beings"; practices such as supernormal knowledges are called manifest, and practices such as samādhi are called concealed; other meanings are to be scrutinized in detail. Fifth, twenty-seven verses from "the ten directions" onward versify the fourth, the great functioning of the virtues of the station, wherein there are three: first, one [verse] summarizes; next, twenty-three verses individually versify causes and effects, the eight phases, and so forth; finally, three verses versify the virtue of being able to know. Sixth, one verse from "having number" onward versifies the eighth, the wisdom knowing kalpas. Seventh, one verse versifies the sixth, the wisdom regarding worlds. Eighth, two verses versify the seventh, the wisdom regarding the dharmadhātu. Ninth, one verse versifies the ninth, the wisdom knowing phenomena, for phenomena and the nature of the dharmadhātu are mutually cited; as they were previously divided into two doors their meanings must interpenetrate, so the verses occupy a single place. Tenth, there are two verses that versify the wisdom of all phenomena bringing about benefits. The two passages on the station and the fruit can be understood (from here onward enters the thirty-second fascicle of the sūtra).