華嚴經探玄記 2.53

2.53

第十二月天子有十：初中先以加行調伏其心，次令正證名照法界。又普照有三種：一光照眾生令見佛故、二照除癡惑，此二名調眾生；三照現法界令入真理。二中普觀是能觀智也，一切等是所觀境也。攝者，以此普智會攝諸法，同彼普門無不皆是普智境界。三中心及境界，或有心轉境不轉，如十一切入等。或境轉心不轉（云云），或俱（云云）。又心念繁多云海。是佛地心智之所緣，故云境界。稱根授法，令捨妄喜真名轉。頌中順此。四無分別智正趣真理名為愛樂。此愛超情，名不思議。又正智愛證彼不思境故名也。此智因佛淨法而生，故云能生也。又世間猗等諸樂，皆因佛生，悉名不思議。五佛令眾生見二諦道理，故云實見。又見即實故，又見之實故。又二諦、三性及三無性，皆有實義，一一辨之。六中大慈悲者，《佛性論》云「於已得苦救令脫故，於將得苦護令免故。」苦在五識，惱在意地，俱救故。又救苦護樂不令失故，各通因果。七法喻雙舉。月四奇特，如下准辨。八中三性觀諸法，先觀依他如幻化，化不託物故異幻也，以依他中具有力無力二義故。又無體如幻、有用若化。真如有空不空二義，今且舉一，故云空也。遍計亦二義，謂情有、理無，今約理顯故云無也。九中所起有二義：一由善惡業熏起本識、二生起果報。以從緣故即不起，然妙達此際故云善解。又有經本作趣者，謂因趣果故，及離邪趣正故。十照理斷疑超度惑染。頌中有八偈：初一頌初法門，於中初三句頌調伏眾生、後一句頌所照法界。二中，初半頌普觀攝；次句頌一切諸法；下句頌境界，謂以所化為境也。三中，初半頌眾生心海境界、後半頌皆悉令轉。四中，初半顯所為、後半正明能生不思議愛樂。五中，初句頌令眾生、次二句頌實、下句頌見亦是結人得法。實中，初分別者，推求也，謂推求世間即無性，故見真也。次句業果不亡，見俗也。六中，超頌後二法門，於中初半頌前第九法門，可知。後半頌前第七法門，上句頌無癡；下句頌淨月，謂巧慧清涼故。七却頌第六法門，可知。八中，初句頌第八法門。後三句頌第十，謂初二句頌照度、下句頌滅疑。以離疑濁，故云清淨見也。

Regarding the twelfth, the moon devaputras, there are ten [teaching-gates]:
First: initially subduing their minds through preparatory practices (prayoga), and subsequently causing them to directly realize [the truth], is called 'illuminating the dharmadhātu.' Furthermore, 'universal illumination' has three aspects: 1. the light illuminates sentient beings causing them to see the Buddha; 2. illuminating to remove delusion and confusion—these two are called subduing sentient beings; 3. illuminating and manifesting the dharmadhātu, causing them to enter the true principle.
Second: 'universal observation' is the observing wisdom; 'all [dharmas],' etc., is the observed objective realm. 'Subsuming' means that by using this universal wisdom, all dharmas are gathered and subsumed, identical to that universal gate so that there are none that are not the sphere of universal wisdom.
Third: regarding the mind and the objective realm, sometimes the mind transforms while the objective realm does not transform, as in the ten kṛtsnāyatanas and so forth. Sometimes the objective realm transforms while the mind does not transform (and so on), or both [transform] (and so on). Furthermore, the proliferation of mental thoughts is called an 'ocean.' Because this is the objective condition (ālambana) for the mental wisdom of the Buddha-ground, it is called the 'sphere.' Bestowing the Dharma according with faculties, causing them to abandon the false and delight in the true, is called 'transforming.' The verse accords with this.
Fourth: the non-conceptual wisdom directly proceeding toward the true principle is called 'love and delight.' This love transcends emotional attachment, hence it is called 'inconceivable.' Furthermore, it is so named because right wisdom delights in realizing that inconceivable objective realm. This wisdom arises based on the pure Dharma of the Buddha; hence it is said to be 'able to generate.' Furthermore, the pleasures such as worldly delight (prasrabdhi) are all generated on account of the Buddha, and all are called 'inconceivable.'
Fifth: the Buddha causes sentient beings to perceive the principles of the two truths; hence it is called 'truly seeing.' Furthermore, the seeing itself is true; furthermore, it is truly seeing them. In addition, the two truths, the three natures (trisvabhāva), and the three naturelessnesses (triniḥsvabhāva) all have real meaning, each of which can be distinguished.
Sixth: regarding 'great compassion,' the Foxing lun states: 'Regarding suffering already encountered, rescuing them to bring release; regarding suffering about to be encountered, protecting them to bring exemption.' Suffering resides in the five consciousnesses, while distress resides in the mental ground; both are rescued. Furthermore, it rescues from suffering and protects joy so that it is not lost; each applies to both cause and effect.
Seventh: both teaching and metaphor are raised together. The moon has four marvels, which should be understood as distinguished below.
Eighth: observing all dharmas through the three natures. First, observing the other-dependent nature (paratantra) as like an illusion or a magical phantom; a phantom does not depend on an external substance, thus differing from an illusion, because within the other-dependent nature there are both the senses of being efficacious and non-efficacious. Furthermore, having no substance is like an illusion; having function is like a phantom. Thusness has the two senses of empty and not empty; here one is temporarily cited, hence it says 'empty.' The fully conceptualized nature (parikalpita) also has two senses: existent to emotion, but non-existent in principle; here it is shown in terms of principle, hence it says 'non-existent.'
Ninth: 'that which arises' has two senses: 1. arising through the perfuming of the fundamental consciousness (ālaya-vijñāna) by wholesome and unwholesome karma; 2. giving rise to karmic retributions. Because it arises from conditions, it is immediately unarisen; yet wonderfully penetrating this limit, it is called 'skillfully understanding.' Furthermore, some sūtra manuscripts have 'proceeding' (趣), which refers to the cause proceeding to the result, and abandoning the false to proceed to the true.
Tenth: illuminating principle, severing doubt, and transcending the defilements of delusion.

The verse section has eight verses:
The first one versifies the first teaching-gate: within it, the first three lines versify subduing sentient beings; the final line versifies the illuminated dharmadhātu.
In the second: the first half-verse versifies universal observation and subsumption; the next line versifies all dharmas; the bottom line versifies the objective realm, which means taking those who are transformed as the sphere.
In the third: the first half-verse versifies the objective realm of the ocean of sentient beings' minds; the latter half-verse versifies completely causing them to transform.
In the fourth: the first half clarifies that for the sake of which [it is done]; the latter half directly clarifies being able to generate inconceivable love and delight.
In the fifth: the first line versifies causing sentient beings; the next two lines versify reality; the bottom line versifies seeing, and also concludes with the person attaining the Dharma. Regarding reality, 'discriminating' first means investigating—that is, investigating the world as having no intrinsic nature, thus seeing the truth. The next line, that karma and retribution do not perish, means seeing the conventional.
In the sixth: it versifies the latter two teaching-gates out of order: within it, the first half versifies the preceding ninth teaching-gate, which is understandable. The latter half versifies the preceding seventh teaching-gate: the upper line versifies being free of delusion; the bottom line versifies the pure moon, meaning skillful wisdom and cooling purity.
The seventh: conversely versifies the sixth teaching-gate, which is understandable.
In the eighth: the first line versifies the eighth teaching-gate. The remaining three lines versify the tenth: the first two lines versify illuminating and delivering; the bottom line versifies extinguishing doubt. Because it is free from the turbidity of doubt, it is called 'pure seeing.'