大方廣佛華嚴經疏 30.34

30.34

第二復次願得法廣演以益自他，亦成上文為調御師示一切智道。文分為三：初牒前起後、次「所謂」下正明、三「是為」下總結。二中二願：初一願總明得法，文有四節，一得法、二解說、三益機、四「摧滅」下成自德。二一願別明演法，釋前四段，故晉經異論之下無願我之言。文分為五：初總明；二「於一一」下明得法；三「獲無所畏」下能演；四「為欲令」下明所為機並可知；五「作是念言」下自修成德，即為物勤修自成己德。成十種德：初二云遍，遍於事理：餘八云等，兼等無礙，影略其文。其中云住者，即聖天梵等。第三總結中，上成自德亦為攝生，故復重云為令眾生成一切智。

Second, next, vowing to obtain the Dharma and extensively expound it to benefit oneself and others, which also accomplishes the above acting as a guiding master who shows the path of sarvajñā. The text is divided into three parts: first, taking up what preceded and introducing what follows; next, from "namely" downward, directly clarifying; third, from "this is" downward, generally concluding. In the second, there are two vows: first, a single vow generally clarifies obtaining the Dharma, the text having four sections: one, obtaining the Dharma; two, explaining it; three, benefiting receptive capacities; four, from "destroying" downward, accomplishing one's own virtues. Second, a single vow specifically clarifies expounding the Dharma, explaining the preceding four sections; hence below "heterodox doctrines" in the Jin sūtra, there are no words "vow that I." The text is divided into five parts: first, generally clarifying; second, from "in each and every" downward, clarifying obtaining the Dharma; third, from "attaining fearlessness" downward, the ability to expound; fourth, from "desiring to cause" downward, clarifies the receptive capacities aimed at, which can all be known; fifth, from "generating this thought" downward, cultivating oneself to accomplish virtue, which means diligently cultivating for the sake of beings and naturally accomplishing one's own virtues. It accomplishes ten kinds of virtues: the first two say "pervading," pervading phenomena and noumenon; the remaining eight say "equaling," simultaneously equaling without obstruction, with the text implicitly compressed. Where it says "abiding" among them, it means the noble, heavenly, pure (brahma), and other [abidings]. In the third, the general conclusion: above, accomplishing one's own virtues was also for the sake of gathering sentient beings; therefore it repeats saying that it is to cause sentient beings to accomplish sarvajñā.