華嚴經探玄記 2.54

2.54

第十三東方天王眾有十。梵名提頭賴吒，此云持國主，從所領為名。此天身長半由旬，衣長一由旬、廣半由旬、衣重二分。食甘露。以人間五十年為一日夜，亦以三十日為一月，十二月為一歲，如是壽命五百歲。此王領二部鬼：一名乾闥婆、二名毘舍闍。乾闥婆，此云尋香，謂諸樂兒尋於他家飲食之香，即便往彼為他作樂而得彼食，故以為名。亦名食香，唯食細香。居十寶山中，常為諸天作樂，時身有異相即飛上天。法門中，初者以法音樂巧攝眾生，又令見正道法樂自娛。二福智綺繢，又具十種莊嚴，如〈明法品〉說。三中，約凡順流生喜，乖失生憂；二乘於滅生喜，於流生憂。今俱令離思准。四說甚深法，滅除九結十使等垢。五中有二：謂悕生天者，為說淨土調其希望。希二乘者，以一切智調其希望。六由見佛得無盡樂故云一切樂，依此修因能攝果故名藏。果稱因起名正住，有用愜情故云喜光。七於十方界普灑淨法。八圓迴身普應無盡故名也。廣智者，橫亘十諦、竪該五乘故也。九中樹者，菩提樹也。佛以方便增長眾生菩提心，名長養樹。得果名喜，勝用名光。十迴動劫海，是佛境所作故云行，令眾生見此息苦永安為受樂。又亦有本作愛樂，謂令覩此起正悕望故名也。頌有十偈，各頌一法門。初中，初三句頌方便，謂初句多、次句深、後句廣；下句頌攝眾生娛樂。二中，初句顯佛功德海莊嚴體、次句明德相、後二句辨德用。三中，初句頌眾生憂喜、次句頌離字、下二句明離所由。四中，初半明能滅之緣、次句正頌滅結使、下句明滅惑因。五中，初半以淨土調伏、後半以種智調。六中，初半頌一切樂、下半頌喜光正住。七中，初半明所被機，即雨寶處，頌一切方也；下半明所雨寶。幢是天王名也。八中，初半頌現妙身、下半頌廣智。九中，初三句頌長養諸樹、下句頌喜光。十中，初半頌佛境界行、下半頌悉令眾生受樂。

Regarding the thirteenth, the assembly of the Heavenly Kings of the East, there are ten [teaching-gates]. The Sanskrit name is Dhṛtarāṣṭra, translated here as 'Ruler Who Upholds the Realm' (Chiguo zhu), named after his jurisdiction. The height of this deva is half a yojana; his garments are one yojana in length, half a yojana in width, and weigh two quarters. He feeds on amṛta. Fifty human years make one day and night [in this realm]; thirty such days make one month, and twelve months make one year; his lifespan is five hundred such years. This king commands two classes of spirits: the first is gandharva, the second is piśāca. Gandharva is translated here as 'seeking fragrance,' meaning that these musicians seek the fragrance of food and drink from others' houses, immediately going there to make music for them and thus obtain that food; hence the name. They are also called 'eating fragrance,' feeding only on subtle scents. Residing among the ten jewel mountains, they constantly make music for the devas; when their bodies exhibit extraordinary signs, they immediately fly up into the heavens.
Among the teaching-gates:
First: skillfully gathering sentient beings through Dharma music, and also causing them to see the right path and entertain themselves with the joy of the Dharma.
Second: adorned with merit and wisdom, and further endowed with ten kinds of adornment, as explained in the 'Chapter on Clarifying the Dharma.'
Third: with respect to ordinary beings, conforming to the flow generates joy, while falling into ruin generates sorrow; the two vehicles generate joy toward cessation, and generate sorrow toward the flow. Here both are caused to abandon these; consider and infer accordingly.
Fourth: expounding the profound Dharma to eradicate the defilements of the nine fetters, the ten emissaries, and so forth.
Fifth has two aspects: for those wishing to be born in heaven, explaining pure lands to adjust their hopes; for those wishing for the two vehicles, using omniscient wisdom (sarvajñatā) to adjust their hopes.
Sixth: obtaining inexhaustible joy through seeing the Buddha, hence called 'all joys'; cultivating causes based on this can subsume the result, hence called 'treasury.' The result arising in accordance with the cause is called 'correctly abiding'; its beneficial function satisfying feelings is called 'joyful light.'
Seventh: universally showering the pure Dharma throughout the worlds of the ten directions.
Eighth: the perfectly turned body universally responding without end, hence so named. 'Broad wisdom' refers to horizontally spanning the ten truths and vertically covering the five vehicles.
Ninth: 'tree' refers to the bodhi tree. The Buddha using upāya to increase sentient beings' bodhicitta is called 'nurturing trees.' Attaining the fruit is called 'joy'; the superior function is called 'light.'
Tenth: revolving and stirring the ocean of kalpas is an activity of the Buddha's sphere, hence called 'action'; causing sentient beings to witness this, ending suffering and attaining eternal peace, is 'experiencing joy.' Some texts also read 'love and delight,' meaning that witnessing this gives rise to right aspirations; hence the name.

The verse section has ten gāthās, each versifying one teaching-gate.
In the first: the first three lines versify upāya—the first line being many, the next deep, and the last vast; the bottom line versifies gathering sentient beings and entertaining them.
In the second: the first line reveals the essence of the adornment of the Buddha's ocean of merits; the next line clarifies the marks of merit; the latter two lines distinguish the function of merit.
In the third: the first line versifies sentient beings' sorrow and joy; the next line versifies the word 'abandoning'; the bottom two lines clarify the reason for abandoning.
In the fourth: the first half clarifies the conditions capable of eradicating; the next line directly versifies eradicating fetters and emissaries; the bottom line clarifies the cause of eliminating defilements.
In the fifth: the first half subdues through pure lands; the latter half subdues through the wisdom of all modes (sarvākārajñatā).
In the sixth: the first half versifies all joys; the latter half versifies joyful light correctly abiding.
In the seventh: the first half clarifies the beings addressed, which is the locus where jewels rain down, versifying 'all directions'; the latter half clarifies the jewels that rain down. The 'banner' is the name of the heavenly king.
In the eighth: the first half versifies manifesting the wondrous body; the latter half versifies broad wisdom.
In the ninth: the first three lines versify nurturing the trees; the bottom line versifies joyful light.
In the tenth: the first half versifies the practice of the Buddha's sphere; the latter half versifies causing all sentient beings to experience joy.