華嚴經探玄記 5.110

5.110

第二偈頌中有二十偈，初十三頌前初段十一種行法、後有七偈頌後十八種行所成德。前中，初四偈頌初二段，謂初一偈半頌所修轉勝，謂名初發心住為初地也。已得發心功德之藏，故云長養也。次句頌滅放逸，次句頌離癡闇，次二句頌菩提心不忘等，下二句頌如來歡喜。次一偈重頌修勝，初三句頌不退轉，下一句頌離在家出家凡夫，餘略不頌。後一偈重頌佛喜，可知。次有二偈，頌次三段，謂初五句超頌第四清淨之行、次「具足諸地」一句却頌第三所住。「功德」下半頌第五大願成滿，次半頌第六得菩薩藏。次一偈半頌第七隨其所應而化度之。次一偈頌第八不捨諸波羅蜜。次一頌第九隨所請眾生皆悉度脫。次一頌第十興隆三寶。次二頌菩薩所為不虛。自下七偈頌行所成德，於中初一偈半，頌十八句中初九句因圓果滿文也。次二偈半，頌護持正法及廣說等。次三偈，頌第十八三業利益文，謂頌上於大眾中安諦威猛堅固甚深說法除惑故也。下明所說契理，故如來隨喜；所說合機，故大眾奉行。此上第三會竟。

Second, in the verse section there are twenty gāthās: the first thirteen praise the eleven kinds of practical dharmas in the preceding first section, and the latter seven gāthās praise the virtues achieved by the eighteen kinds of practice below. In the former, the first four gāthās praise the first two sections: the first verse and a half praises practice becoming ever more superior, calling the abode of first giving rise to the mind the first bhūmi. Having already attained the treasury of merit from giving rise to the mind, it is therefore said to 'nurture.' The next line praises the destruction of heedlessness. The next line praises leaving behind the darkness of ignorance. The next two lines praise not forgetting the bodhicitta and so forth. The bottom two lines praise the Tathāgata's rejoicing. The next single gāthā again praises the superiority of practice: the first three lines praise non-retrogression, and the bottom single line praises leaving behind householder and renunciant worldlings; the rest is omitted and not versified. The latter single gāthā again praises the Buddha's rejoicing, which can be understood. Next there are two gāthās praising the next three sections: the first five lines skip forward to praise the fourth, pure practice; the next single line, 'fully endowed with the various bhūmis,' refers back to praise the third, what is abided in. The half gāthā below 'merit' praises the fifth, the fulfillment of great vows. The next half praises the sixth, attaining the bodhisattva treasury. The next verse and a half praises the seventh, transforming and liberating them according to what is appropriate. The next single gāthā praises the eighth, not abandoning the pāramitās. The next single gāthā praises the ninth, completely liberating sentient beings in accordance with what is requested. The next single gāthā praises the tenth, flourishing the Triratna. The next two praise that which is done by the bodhisattva is not in vain. From here down, seven gāthās praise the virtues achieved through practice, in which the first verse and a half praises the passage on the causal perfection and the fruit fullness among the first nine phrases of the eighteen phrases. The next two verses and a half praise protecting and upholding the true Dharma and expounding extensively, and so forth. The next three gāthās praise the passage on the benefits of the three karmas in the eighteenth, praising the above calm, dignified, fierce, firm, and profound exposition of Dharma to eliminate defilements in the great assembly. Below, it clarifies that because what was spoken accords with the principle, the Tathāgata rejoices accordingly; because what was spoken matches the capacity, the great assembly puts it into practice. Above concludes the third assembly.