華嚴經探玄記 2.44

2.44

三第三禪遍淨天有七：一觀諸眾生三品善根令增長故。又釋：如觀城門首所聞佛名，善根鶖子不見等。二一切有者，一切世界也。佛於中出，覺悟眾生照現諸法，故云覺照也。三總持於心，具文義故。宣之於說，具四辯故。四佛出希逢故生樂，出已除難故云解脫。五眾生即如，順緣起際顯德無窮，故生歡喜。六初化菩薩勝用也、次德相備、後入無盡順極體，竝是一乘別教法耳。七苦眾生是所救、慈悲是能救，智者不取相故，滿者化德具故、成彼益故。頌中十一：初一頌初法門。前長行舉所觀，今顯能觀之德故也。又釋：初二句能觀，謂佛智無礙普遍也；次一句明善根難知，是佛境界；下句結人得法。二有四偈：初二頌上處有及照，於中初一明依體起用、後一明用歸體；後二頌上覺義，於中初一開迷顯覺、後一明覺超情。三一頌，初二句頌持、次一句頌辯、下句結法屬人。四一頌，初二句頌樂佛出、後二句頌解脫。五一頌，初二句頌眾生甚深法；後二句頌生歡喜，以見理功德故。六一頌，初二句頌上化菩薩、後二句頌上功德周備入無盡也。七二頌：初二句頌所救、後二句頌能救及智，謂見淨是智也；下一頌明滿，謂初二句化身滿、後二句化業滿。

Third, the Śubhakṛtsna gods of the third dhyāna have seven [doors]: First, observing all sentient beings' three grades of good roots to make them increase. Another explanation: as when observing that the good roots of those who heard the Buddha's name at the head of the city gate were not seen even by Śāriputra, and so forth. Second, "all existences" refers to all worlds. The Buddha appears within them, awakening sentient beings and illuminating and manifesting all phenomena; hence it is called "awakening and illumination." Third, retaining [the teaching] in the mind, possessing both text and meaning. Proclaiming it in speech, possessing the four unhindered knowledges. Fourth, because the Buddha's appearance is rare to encounter, joy arises; after he has appeared, hardships are eliminated, hence it is called "liberation." Fifth, sentient beings are identical to Suchness; according with the bounds of dependent origination and revealing inexhaustible virtue, joy arises. Sixth, the first is the supreme function of transforming bodhisattvas; next, the marks of virtue are complete; finally, entering the inexhaustible accords with the ultimate essence—these are all teachings of the distinct doctrine of the One Vehicle. Seventh, suffering sentient beings are what is saved, and loving-kindness and compassion are what saves; "wise" means not grasping at characteristics, while "complete" means the transforming virtues are fully equipped and achieve their benefit. In the verses there are eleven stanzas: The first one praises the first Dharma-door. The previous prose passage presented what is observed, and here the virtues of the observer are revealed. Another explanation: the first two lines concern the observer, meaning the Buddha's wisdom is unimpeded and all-pervading; the next line explains that good roots are difficult to know, being the Buddha's realm; the final line concludes with the person attaining the teaching. The second has four verses: the first two praise the aforementioned dwelling in existence and illumination, within which the first explains giving rise to function based on essence, and the second explains function returning to essence; the latter two praise the aforementioned meaning of awakening, within which the first opens delusion and reveals awakening, and the second explains awakening transcending conceptualization. The third has one verse: the first two lines praise retention, the next line praises eloquence, and the last line concludes with the teaching belonging to the person. The fourth has one verse: the first two lines praise rejoicing in the Buddha's appearance, and the last two lines praise liberation. The fifth has one verse: the first two lines praise the profound Dharma of sentient beings; the last two lines praise generating joy, because of seeing the merit of the principle. The sixth has one verse: the first two lines praise transforming bodhisattvas, and the last two lines praise virtues being completely equipped and entering the inexhaustible. The seventh has two verses: the first two lines praise what is saved; the next two lines praise what saves and wisdom, meaning seeing purity is wisdom; the following verse clarifies completion, meaning the first two lines show the completion of the nirmāṇakāya, and the last two lines show the completion of transformative activities.