華嚴經探玄記 2.51

2.51

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.