華嚴經探玄記 2.46

2.46

Fifth, the Brahma gods of the first dhyāna have ten [doors]: First, arising response bodies from the true is called "illuminating and manifesting phenomena"; responses not differing from the true is called "entering the inconceivable"—because illumination being identical to quiescence cannot be conceived as quiescent, and quiescence being identical to illumination cannot be conceived as illumination. Second, the contemplation of equanimity of all dhyānas is the principle of the dharmakāya, because this is the realm of contemplation of equanimity within dhyāna. "Quiescently and well abiding" is marvelous wisdom realizing and according with it. Third, the first is fundamental wisdom illuminating phenomena, and the latter is subsequent wisdom skillfully transforming. Furthermore, the ocean of phenomena of world-dusts is called "all phenomena being inconceivable"; preaching with a single sound inexhaustibly across dust-kalpas is called "entering skillful means"; the verse contains the latter explanation. Fourth, the Buddha's voice universally responding is called the "ocean of wondrous sounds"; equally and universally tallying is called "equally crossing over and entering." Fifth, those with soft faculties are gathered in, and those who are obstinate and hard are subdued; yet this skillful means is manifested within the Buddha's body, hence it is called "most supreme." Sixth, the Buddha's body universally responding and appearing in all kṣetras is called "being able to arise and abide." Speech karma universally pervading and preaching the Dharma with a pure voice is called "discriminating phenomena." Seventh, skillfully transforming sentient beings with boundless three karmas. Eighth, phenomena free from emotional reckoning is called "pure characteristics"; marvelous wisdom well realizing them is called "dwelling in quiescent practice." Ninth, the past and future have no coming or going, and the present has nothing on which to rely. Furthermore, arising comes from nowhere, ceasing goes nowhere, and abiding has no support; contemplation of the mind in this way is called "valiant." Tenth, according with any single practice, it universally illuminates the inexhaustible ocean of phenomena. In the verses there are eight stanzas; the first seven each praise one [door]. In the first, the first half praises illuminating and manifesting all phenomena; the second half praises entering the inconceivable. In the second, the first half praises contemplation of equanimity of dhyāna; the second half praises quiescently and well abiding; the final line "again..." concludes with the teaching belonging to the person. In the third, the first line praises illuminating all phenomena being inconceivable; the next two lines praise entering skillful means; the final line concludes with the teaching belonging to the person. In the fourth, the first three lines praise the ocean of wondrous sounds; the final line praises equally crossing over and entering, and is also a conclusion. In the fifth, the first half praises gathering and subduing; the second half praises the most supreme. In the sixth, the first three lines praise being able to arise and abide in all kṣetras, meaning manifesting the body; the final line praises discriminating all phenomena, meaning preaching the Dharma with a pure voice. In the seventh, the first half praises immeasurable skillful means, which are the wheels of the three karmas; the second half praises transforming sentient beings, meaning sovereignly illuminating capacities. In the eighth, the first half praises dwelling in quiescent practice; the second half praises the pure characteristics of all phenomena; the latter two Dharma-doors are omitted without verses. Another explanation says they are all included in the eighth verse: the first line praises the eighth Dharma-door; the next line praises the tenth; the next line praises the ninth; the final line concludes with the name. "Joy" is the ninth name, and "Voice" is the tenth name.