華嚴經探玄記 2.44

2.44

Third, the Śubhakṛtsna gods of the third dhyāna have seven [doors]: First, observing all sentient beings' three grades of good roots to make them increase. Another explanation: as when observing that the good roots of those who heard the Buddha's name at the head of the city gate were not seen even by Śāriputra, and so forth. Second, "all existences" refers to all worlds. The Buddha appears within them, awakening sentient beings and illuminating and manifesting all phenomena; hence it is called "awakening and illumination." Third, retaining [the teaching] in the mind, possessing both text and meaning. Proclaiming it in speech, possessing the four unhindered knowledges. Fourth, because the Buddha's appearance is rare to encounter, joy arises; after he has appeared, hardships are eliminated, hence it is called "liberation." Fifth, sentient beings are identical to Suchness; according with the bounds of dependent origination and revealing inexhaustible virtue, joy arises. Sixth, the first is the supreme function of transforming bodhisattvas; next, the marks of virtue are complete; finally, entering the inexhaustible accords with the ultimate essence—these are all teachings of the distinct doctrine of the One Vehicle. Seventh, suffering sentient beings are what is saved, and loving-kindness and compassion are what saves; "wise" means not grasping at characteristics, while "complete" means the transforming virtues are fully equipped and achieve their benefit. In the verses there are eleven stanzas: The first one praises the first Dharma-door. The previous prose passage presented what is observed, and here the virtues of the observer are revealed. Another explanation: the first two lines concern the observer, meaning the Buddha's wisdom is unimpeded and all-pervading; the next line explains that good roots are difficult to know, being the Buddha's realm; the final line concludes with the person attaining the teaching. The second has four verses: the first two praise the aforementioned dwelling in existence and illumination, within which the first explains giving rise to function based on essence, and the second explains function returning to essence; the latter two praise the aforementioned meaning of awakening, within which the first opens delusion and reveals awakening, and the second explains awakening transcending conceptualization. The third has one verse: the first two lines praise retention, the next line praises eloquence, and the last line concludes with the teaching belonging to the person. The fourth has one verse: the first two lines praise rejoicing in the Buddha's appearance, and the last two lines praise liberation. The fifth has one verse: the first two lines praise the profound Dharma of sentient beings; the last two lines praise generating joy, because of seeing the merit of the principle. The sixth has one verse: the first two lines praise transforming bodhisattvas, and the last two lines praise virtues being completely equipped and entering the inexhaustible. The seventh has two verses: the first two lines praise what is saved; the next two lines praise what saves and wisdom, meaning seeing purity is wisdom; the following verse clarifies completion, meaning the first two lines show the completion of the nirmāṇakāya, and the last two lines show the completion of transformative activities.