華嚴經探玄記 2.47

2.47

第六他化天眾有十：初中眾生有二藏：一煩惱藏化令轉盡、二如來藏化令轉現。此二不二，和合融通，故得化益也。二令眾生得大涅槃樂。三知機巧益。四分別眾生有三性義。又佛為眾生一音顯析廣大法海，偈中存後釋。五慈念覆機，慧眼觀察。六大慈十力，碎慢高山。七應念攝化。八普念諸佛妙盡佛境；九佛功德自在者，顯能化之德；覺悟滿念者，普應群機；隨順者，一根緣相順、二令機入法。十佛國土海，唯佛慧境，故離世間也。頌中有十，各頌一法。初中，初半頌藏；後半頌化眾生，亦可通頌。二，中三句頌前法、下句結人。三中，初句頌解眾生也。疑地枯林，頌性欲也。餘頌方便，及結人得法。四中，初句頌分別、次句頌義、次句釋疑。疑云：何故一音能演多法？釋云：遍故。下句結。勝勇，是精進也。五中，初半頌觀察，謂智觀納法，名入佛毛等；下半頌慈念及結名。六中，初句頌魔事、次二句頌超出、下句結。七初，半頌由念佛故得智、滅癡離染因也，後半離染果及結名。八中，初句頌十方諸佛；次句頌念充滿，以滿其念故；後半明滿念益及結名。幢，猶輪也。九中，初句頌佛功德自在、次句頌覺悟及念隨順、下半頌充滿及結。十中，初句頌離世間，以是土海故；次句頌境界；次句明離世因，以世間相盡，土海無可超，故云無高心；「謂無分別」下結名。

Sixth, the gods of Paranirmitavaśavartin have ten [doors]: In the first, sentient beings have two treasuries: (1) the treasury of afflictions, transformed so that it is entirely extinguished; (2) the tathāgatagarbha, transformed so that it is manifested. These two are non-dual, harmonious, and completely interpenetrating, thus achieving transformative benefit. Second, causing sentient beings to attain the bliss of great nirvāṇa. Third, knowing capacities and skillfully benefiting them. Fourth, distinguishing sentient beings has the meaning of the three natures. Furthermore, the Buddha reveals and analyzes the vast ocean of phenomena for sentient beings with a single voice; the verse preserves the latter explanation. Fifth, caring thoughts cover capacities, and the wisdom eye observes. Sixth, great compassion and the ten powers crush the high mountain of pride. Seventh, gathering and transforming according to thought. Eighth, universally mindful of all buddhas, marvelously exhausting the Buddha's realm. Ninth, the Buddha's sovereign virtue reveals the virtues of the one who transforms; awakening full of mindfulness universally responds to all capacities; according with has two senses: (1) faculties and conditions accord with each other, (2) causing capacities to enter the Dharma. Tenth, the ocean of buddha lands is exclusively the realm of the Buddha's wisdom, hence it is free from the world. In the verses there are ten, each praising one teaching. In the first, the first half praises the treasury; the second half praises transforming sentient beings, and can also praise both generally. In the second, the middle three lines praise the previous Dharma; the last line concludes with the person. In the third, the first line praises understanding sentient beings. The dry forest of the ground of doubt praises dispositions and desires. The remainder praises skillful means and concludes with the person attaining the Dharma. In the fourth, the first line praises discriminating; the next line praises the meaning; the next line resolves doubt. The doubt asks: Why can a single voice expound many dharmas? The resolution says: Because it is pervasive. The final line concludes. "Supreme valor" refers to vigor. In the fifth, the first half praises observation, meaning wisdom's contemplation taking in phenomena, called entering the Buddha's pores, etc.; the lower half praises caring thoughts and concludes with the name. In the sixth, the first line praises the works of Māra; the next two lines praise transcending; the final line concludes. In the seventh, the first half praises attaining wisdom due to mindfulness of the Buddha, which is the cause of extinguishing ignorance and leaving defilement; the second half is the fruit of leaving defilement and concludes with the name. In the eighth, the first line praises the buddhas of the ten directions; the next line praises mindfulness being filled, because it fulfills their mindfulness; the latter half explains the benefit of filling mindfulness and concludes with the name. "Banner" is like a wheel. In the ninth, the first line praises the Buddha's sovereign virtue; the next line praises awakening and mindfulness according; the lower half praises filling and concludes. In the tenth, the first line praises leaving the world, because it is an ocean of lands; the next line praises the realm; the next line clarifies the cause of leaving the world: because worldly characteristics are exhausted and there is nothing to surpass in the ocean of lands, it says "having no lofty mind"; "meaning without discrimination" below concludes with the name.