華嚴經探玄記 2.52

2.52

Eleventh, the sons of the Sun Deva have ten [liberation doors].
First: the sun of wisdom radiates light illuminating the ocean of sentient beings, its nature exhausting the three periods of time; because the future is difficult to know, it is singled out. Matching the original dependent origination, securely gathering merits, hence it says "properly abiding in adornments." Furthermore, the Buddha's light of wisdom illuminates capacities, causing sentient beings to properly abide in cultivating adornments to the exhaustion of future limits.
Second: illuminating forms is identical to the ocean of sarvajña (all-knowledge). Furthermore, with the ocean of wisdom it illuminates and manifests all forms. Furthermore, it illuminates the forms of sentient beings and knows their minds. Again, it illuminates and sees the form of water in the pores of the heart, and also knows mental thoughts, causing them to awaken and give rise to great wisdom; hence it is said. The verse accords with this.
Third: the Buddha acts as the predominant condition (adhipati-pratyaya), inspiring sentient beings to abandon the inferior and follow the superior, leaving behind tainted merits; hence it says "increasingly superior." Furthermore, the Buddha's body appearing in the world is termed "raising sentient beings," because the Buddha is a sentient being of the Great Body. Preaching the Dharma to benefit beings is termed "increasingly superior pure merits."
Fourth: ascetic practice is the cause. "Crossing over" has two meanings: 1. the meaning of arriving, reaching the limits of ascetic practices in this causal portal; 2. the meaning of passing beyond, transcending the cause and attaining the fruition.
Fifth: non-obstruction is the essence of wisdom; universal illumination is the function of wisdom. Furthermore, illuminating one dharma immediately manifests all; hence it is called "unobstructed." Being unobstructed is itself illuminating, termed "universal illumination." Furthermore, inexhaustible eloquence is called unobstructed; expounding the Dharma fully is called universal illumination. The verse accords with this.
Sixth: the Buddha's light illuminates capacities, inspiring them to give rise to the intention for the path; hence it is said.
Seventh: through the Buddha's light illuminating, causing sentient beings to increase good roots is termed "accumulating" and so forth. Furthermore, because the Buddha accumulated merits over many kalpas, he is able to illuminate the world with light; therefore he can illuminate.
Eighth: the nature-ocean is complete with virtues, and what is precious is termed "jewel"; responding to capacities it imprints and manifests the dependent and primary, the teachings and meanings; hence it is said.
Ninth: skillfully dispelling the cataract of ignorance is termed "opening the pure eye"; causing them to see the true principle is termed "contemplating the storehouse of the dharmadhātu." As for "the storehouse of the dharmadhātu," it refers to the five storehouses and so forth in the Fo xing lun (Treatise on Buddha-nature) (and so forth).
Tenth: the five vehicles induced by many capacities ultimately return to a single path; because all vehicles are pure, they are called the "pure vehicle." Furthermore, dividing the one into five with no other mixture is also called "pure."
The verses are ten:
For the first: the first line praises exhausting the limits of the future. The next line praises illuminating sentient beings of the ten directions, where sentient beings and the world are identical to the receptacle [world]. Both texts refer to one another. The next line praises properly abiding, because capacities and conditions correspond. The final line praises adornments.
In the second: the first half-verse praises illuminating all forms; the latter half-verse praises the ocean of supreme wisdom.
In the third: the first half-verse praises raising sentient beings; the latter half-verse praises increasingly superior pure merits. Alternatively, the sentient beings who are raised are omitted from the verse here.
In the fourth: the first half-verse praises ascetic practices, meaning what is difficult to practice. These difficult practices are of four kinds: 1. difficulty of time, as the sūtra says: "because of countless kalpas"; 2. difficulty of place, as the sūtra says: "because of being in all realms of existence"; 3. difficulty of what is practiced, as the sūtra says: "because of difficult ascetic practices"; 4. difficulty of the aim, as the sūtra says: "for the sake of sentient beings." The latter half-verse praises crossing over to joy, meaning the fruition.
In the fifth: the first line praises non-obstruction; the remaining three praise universal illumination.
In the sixth: the first half-verse praises the illumination of the pure sun's light; the latter half-verse praises the bodies of sentient beings who are illuminated and the marks of benefit.
In the seventh: the first line praises the world that is illuminated; below it entirely praises the light that can illuminate and the accumulation of merits.
In the eighth: the first line praises the ocean of numerous jewels; below it entirely praises the spheres manifesting various forms. That is, the nature-ocean imprints on capacities, dharmatā manifesting the dependent and primary, teachings and meanings; hence it says "the Dharma is like this."
In the ninth: the first half-verse praises opening the pure eye in all destinies; the latter half-verse praises contemplating the storehouse of the dharmadhātu.
For the tenth there are two gāthās: the first gāthā praises the vehicles of all sentient beings, meaning the expedient means of the five vehicles; the latter gāthā praises purity, meaning returning the branch to the root, and so on. Furthermore, the first is the shared teaching, and the latter is the distinct teaching; being non-dual, they are pure.