華嚴經探玄記 2.51

2.51

第十忉利天有十：初中，三世佛出等者，是九世中三現在故。就機興廢，通依正故，即所觀境。下辨能觀，謂於上興廢妙達勝用名決定智，順理善證名念喜。又用雖起盡，照理湛然，故云大智念喜。二中，二色同如，功德本淨。又佛現同眾生之色，故云眾生色。而眾生色即如，故亦名如來色。從體起用名功德力，結初句也。用不異體名為清淨，結後句也。三平等者，同體故、智導故、不簡怨親故。雲者，覆空故、潤益故、含法水故、灑雨沾機故。四念佛光等過於塵算，故名為眾。一一皆備攝法界功德，故名具足。別別作用皆遍法界，互不相妨，名為普勢。五了業果差別。又達彼即如，故云觀等。又佛以淨業為緣，令機見佛為報。又眾生依佛種得善根為業，緣佛得見為報。六佛土具淨者，淨寶所莊嚴故、受用滅惑故、淨者所居故、即本性淨故。七世間緣起名生，無作即真名滅，由無二故生即滅、滅即生故。經云「初生即有滅，不為愚者說。一切法不生，我說剎那義」等。佛智照此名觀。八緣起毛孔現眾行法名起諸行，令菩薩修名化眾生因。以是因人修，故修成入理名為起念。九樂有四：一欲界散樂、二定地樂、三小涅槃樂、四大涅槃大菩提大悲等樂。一乘三乘等樂，皆由佛得成，今據初故云天樂，以是欲天故理實通。又名佛為第一義淨天，是彼樂也。十化諸天子一念念佛，近離惡趣、遠滅癡惑，故名流通善根。頌中初內，初半頌三世佛出興并大智；次句頌住滅，謂約佛國土身；下句頌念喜。二，初半頌眾生色如來色、下半頌功德力清淨并結人得法。又初句顯清淨；次句顯二色，謂所應是眾生色；次句顯功德力。三中，初句頌大慈、次句頌平等、次句頌蔭覆、下句結人見法。四中，初半頌念佛普勢、下半頌眾光色具足并結。五中，初句總頌業報、次句頌觀、下半別頌善業報并觀。六中，初半頌諸佛國土，以智正覺即器世間故；下半頌具淨，謂受用淨故，及結以念是天名故。七中，初句頌觀、次句頌世間、下二句頌生滅。謂應機是生滅義，又令智生惑滅故。妙音是天名。八中，初句頌起諸行；次句頌化眾生，佛子猶因也；下半頌起念及結天名也。九中，二句頌一切天娛樂、次二句頌樂所因、下句結人得法。十中，初半頌天處教化、下半頌流通善根。慧日是天名。

Tenth, the assembly of the Trāyastriṃśa Heavens has ten [liberation doors].
First, regarding the appearance of the Buddhas of the three periods of time and so forth: this refers to the three presents among the nine periods of time. Tracing the rising and declining according to capacities, which universally applies to both the dependent and primary [retributions], constitutes the object contemplated. Below, what contemplates is distinguished: subtly comprehending the sublime functions amidst the aforesaid rising and declining is termed "decisive wisdom"; according with the principle and skillfully realizing it is termed "mindful joy." Furthermore, although functions arise and cease, the illumination of the principle is tranquil; hence it says "great wisdom, mindful joy."
Second: the two forms are equally [one with] Thusness, and their merits are originally pure. Furthermore, the Buddha manifests a form identical to that of sentient beings; hence it says "the forms of sentient beings." Yet the form of sentient beings is itself Thusness; hence it is also named "the Tathāgata's form." Giving rise to function from the essence is termed "the power of merit," concluding the first phrase. Function being not different from the essence is termed "purity," concluding the subsequent phrase.
Third: "equanimity" is because [sentient beings] share the same essence, because it is guided by wisdom, and because it makes no distinction between foes and kin. "Cloud" is because it covers the sky, because it moistens and benefits, because it contains the water of Dharma, and because it sprinkles rain to drench [sentient beings'] capacities.
Fourth: the rays of light from recollecting the Buddha and so forth surpass counts of dust motes, hence they are termed "numerous." Each and every one fully subsumes the merits of the dharmadhātu, hence they are termed "complete." Their distinct functions all pervade the dharmadhātu without mutual obstruction, termed "universal power."
Fifth: thoroughly comprehending the distinctions of karma and fruition. Furthermore, realizing that they are themselves Thusness, it says "contemplating" and so on. Furthermore, the Buddha takes pure karma as a condition, causing capacities to see the Buddha as retribution. Again, sentient beings rely on the Buddha-seed to attain good roots as karma, and conditioning upon the Buddha they attain seeing [him] as retribution.
Sixth: that Buddha lands are completely pure is because they are adorned by pure jewels, because enjoyment [of them] eliminates afflictions, because pure ones dwell there, and because their original nature is pure.
Seventh: worldly dependent origination is termed "arising," and non-action being itself the real is termed "cessation." Because of non-duality, arising is itself cessation, and cessation is itself arising. As a sūtra says: "Right upon arising there is cessation; this is not spoken for the foolish. All dharmas do not arise; I speak of the meaning of the kṣaṇa," and so on. The Buddha's wisdom illuminating this is termed "contemplating."
Eighth: through the dependent origination of a pore manifesting the dharmas of all practices is termed "initiating all practices"; causing bodhisattvas to cultivate is termed "the cause for transforming sentient beings." Because it is cultivated by one on the causal stage, when cultivation is perfected and enters the principle it is termed "giving rise to mindfulness."
Ninth: there are four kinds of joy: 1. the scattered joy of the desire realm; 2. the joy of the meditative stages; 3. the joy of lesser nirvāṇa; 4. the joy of great nirvāṇa, great bodhi, great compassion, and so on. The joys of the One Vehicle, the three vehicles, and so on are all achieved through the Buddha. Here, based on the first, it says "celestial joy"; because this is a desire-realm heaven, the principle actually extends to all. Furthermore, the Buddha is named "the Heaven of Ultimate Purity," which is that joy.
Tenth: transforming all sons of devas to be mindful of the Buddha thought after thought, closely leaving behind the evil destinies and distantly extinguishing folly and confusion, is hence termed "circulating good roots."
In the verses, for the first [liberation door]: the first half-verse praises the appearance of the Buddhas of the three periods of time together with great wisdom; the next line praises abiding and cessation, which is in terms of the Buddha lands and bodies; the final line praises mindful joy.
For the second: the first half-verse praises the forms of sentient beings and the Tathāgata's form; the latter half-verse praises the power of merit, purity, and concludes with the person attaining the Dharma. Alternatively, the first line reveals purity; the next line reveals the two forms, that what is responded to is the form of sentient beings; the next line reveals the power of merit.
In the third: the first line praises great benevolence; the next line praises equanimity; the next line praises shading and covering; the final line concludes with the person seeing the Dharma.
In the fourth: the first half-verse praises the universal power of recollecting the Buddha; the latter half-verse praises the completion of numerous colors of light and concludes.
In the fifth: the first line generally praises karmic retribution; the next line praises contemplation; the latter half separately praises good karmic retribution and contemplation.
In the sixth: the first half-verse praises all Buddha lands, because the Wisdom-Awakened One is identical to the receptacle world; the latter half-verse praises being completely pure, meaning pure enjoyment, and concludes with "Mindful," which is the name of the deva.
In the seventh: the first line praises contemplation; the next line praises the world; the bottom two lines praise arising and cessation. That is, responding to capacities is the meaning of arising and cessation; furthermore, it causes wisdom to arise and delusion to cease. "Wondrous Sound" is the name of the deva.
In the eighth: the first line praises initiating all practices; the next line praises transforming sentient beings, where "Buddha-son" refers to the causal stage; the latter half praises giving rise to mindfulness and concludes with the deva's name.
In the ninth: two lines praise the amusements of all devas; the next two lines praise the cause of joy; the final line concludes with the person attaining the Dharma.
In the tenth: the first half-verse praises teaching in celestial places; the latter half-verse praises circulating good roots. "Sun of Wisdom" is the name of the deva.