華嚴經探玄記 2.46

2.46

第五初禪梵天眾有十：初從真起應名照現法，應不異真名入不思，以即寂為照不可寂思、即照為寂不可照思。二一切禪等觀者，是法身理，以此是禪中平等觀境故。寂靜善住者，妙智證契也。三初本智照法、後後智巧化。又剎塵法海名諸法不思，一音演說塵劫不盡名入方便，偈中有後釋。四佛音圓應名妙音海，齊均普契名平等度入。五柔根者攝取、剛強者伏取，然此方便佛身中現，故名最勝。六佛身普應、諸剎中現，名能起住。語業普周、淨音說法，名分別法。七無邊三業巧化眾生。八法離情計名淨相，妙智善證名住寂行。九過未無來去，現世無所依。又生無從來、滅無所去、住無依止，於此觀心名為勇猛。十隨有一行，即皆普照無盡法海。頌中八偈，前七各頌一。初中，初半頌照現諸法、後半頌入不思議。二中，初半頌禪等觀、後半頌寂靜善住、「復即」下句結法屬人。三中，初句頌照諸法不思、次二句頌入方便、下一句結法屬人。四中，初三句頌妙音聲海；下句頌平等度入，亦是結也。五中，初半頌攝伏、後半頌最勝。六中，初三句頌一切剎能起安住，謂現身也；下句頌分別諸法，謂淨音說法故也。七中，初半頌無量方便，即三業輪也；後半頌化眾生，謂自在照機故。八中，初半頌住寂行、後半頌諸法淨相，後二法門略無頌。又釋總在第八頌中，謂初句頌第八法門、次句頌第十、次句頌第九、下句結名。樂是第九名，音是第十名。

Fifth, the Brahma gods of the first dhyāna have ten [doors]: First, arising response bodies from the true is called "illuminating and manifesting phenomena"; responses not differing from the true is called "entering the inconceivable"—because illumination being identical to quiescence cannot be conceived as quiescent, and quiescence being identical to illumination cannot be conceived as illumination. Second, the contemplation of equanimity of all dhyānas is the principle of the dharmakāya, because this is the realm of contemplation of equanimity within dhyāna. "Quiescently and well abiding" is marvelous wisdom realizing and according with it. Third, the first is fundamental wisdom illuminating phenomena, and the latter is subsequent wisdom skillfully transforming. Furthermore, the ocean of phenomena of world-dusts is called "all phenomena being inconceivable"; preaching with a single sound inexhaustibly across dust-kalpas is called "entering skillful means"; the verse contains the latter explanation. Fourth, the Buddha's voice universally responding is called the "ocean of wondrous sounds"; equally and universally tallying is called "equally crossing over and entering." Fifth, those with soft faculties are gathered in, and those who are obstinate and hard are subdued; yet this skillful means is manifested within the Buddha's body, hence it is called "most supreme." Sixth, the Buddha's body universally responding and appearing in all kṣetras is called "being able to arise and abide." Speech karma universally pervading and preaching the Dharma with a pure voice is called "discriminating phenomena." Seventh, skillfully transforming sentient beings with boundless three karmas. Eighth, phenomena free from emotional reckoning is called "pure characteristics"; marvelous wisdom well realizing them is called "dwelling in quiescent practice." Ninth, the past and future have no coming or going, and the present has nothing on which to rely. Furthermore, arising comes from nowhere, ceasing goes nowhere, and abiding has no support; contemplation of the mind in this way is called "valiant." Tenth, according with any single practice, it universally illuminates the inexhaustible ocean of phenomena. In the verses there are eight stanzas; the first seven each praise one [door]. In the first, the first half praises illuminating and manifesting all phenomena; the second half praises entering the inconceivable. In the second, the first half praises contemplation of equanimity of dhyāna; the second half praises quiescently and well abiding; the final line "again..." concludes with the teaching belonging to the person. In the third, the first line praises illuminating all phenomena being inconceivable; the next two lines praise entering skillful means; the final line concludes with the teaching belonging to the person. In the fourth, the first three lines praise the ocean of wondrous sounds; the final line praises equally crossing over and entering, and is also a conclusion. In the fifth, the first half praises gathering and subduing; the second half praises the most supreme. In the sixth, the first three lines praise being able to arise and abide in all kṣetras, meaning manifesting the body; the final line praises discriminating all phenomena, meaning preaching the Dharma with a pure voice. In the seventh, the first half praises immeasurable skillful means, which are the wheels of the three karmas; the second half praises transforming sentient beings, meaning sovereignly illuminating capacities. In the eighth, the first half praises dwelling in quiescent practice; the second half praises the pure characteristics of all phenomena; the latter two Dharma-doors are omitted without verses. Another explanation says they are all included in the eighth verse: the first line praises the eighth Dharma-door; the next line praises the tenth; the next line praises the ninth; the final line concludes with the name. "Joy" is the ninth name, and "Voice" is the tenth name.