華嚴經探玄記 2.53

2.53

Regarding the twelfth, the moon devaputras, there are ten [teaching-gates]:
First: initially subduing their minds through preparatory practices (prayoga), and subsequently causing them to directly realize [the truth], is called 'illuminating the dharmadhātu.' Furthermore, 'universal illumination' has three aspects: 1. the light illuminates sentient beings causing them to see the Buddha; 2. illuminating to remove delusion and confusion—these two are called subduing sentient beings; 3. illuminating and manifesting the dharmadhātu, causing them to enter the true principle.
Second: 'universal observation' is the observing wisdom; 'all [dharmas],' etc., is the observed objective realm. 'Subsuming' means that by using this universal wisdom, all dharmas are gathered and subsumed, identical to that universal gate so that there are none that are not the sphere of universal wisdom.
Third: regarding the mind and the objective realm, sometimes the mind transforms while the objective realm does not transform, as in the ten kṛtsnāyatanas and so forth. Sometimes the objective realm transforms while the mind does not transform (and so on), or both [transform] (and so on). Furthermore, the proliferation of mental thoughts is called an 'ocean.' Because this is the objective condition (ālambana) for the mental wisdom of the Buddha-ground, it is called the 'sphere.' Bestowing the Dharma according with faculties, causing them to abandon the false and delight in the true, is called 'transforming.' The verse accords with this.
Fourth: the non-conceptual wisdom directly proceeding toward the true principle is called 'love and delight.' This love transcends emotional attachment, hence it is called 'inconceivable.' Furthermore, it is so named because right wisdom delights in realizing that inconceivable objective realm. This wisdom arises based on the pure Dharma of the Buddha; hence it is said to be 'able to generate.' Furthermore, the pleasures such as worldly delight (prasrabdhi) are all generated on account of the Buddha, and all are called 'inconceivable.'
Fifth: the Buddha causes sentient beings to perceive the principles of the two truths; hence it is called 'truly seeing.' Furthermore, the seeing itself is true; furthermore, it is truly seeing them. In addition, the two truths, the three natures (trisvabhāva), and the three naturelessnesses (triniḥsvabhāva) all have real meaning, each of which can be distinguished.
Sixth: regarding 'great compassion,' the Foxing lun states: 'Regarding suffering already encountered, rescuing them to bring release; regarding suffering about to be encountered, protecting them to bring exemption.' Suffering resides in the five consciousnesses, while distress resides in the mental ground; both are rescued. Furthermore, it rescues from suffering and protects joy so that it is not lost; each applies to both cause and effect.
Seventh: both teaching and metaphor are raised together. The moon has four marvels, which should be understood as distinguished below.
Eighth: observing all dharmas through the three natures. First, observing the other-dependent nature (paratantra) as like an illusion or a magical phantom; a phantom does not depend on an external substance, thus differing from an illusion, because within the other-dependent nature there are both the senses of being efficacious and non-efficacious. Furthermore, having no substance is like an illusion; having function is like a phantom. Thusness has the two senses of empty and not empty; here one is temporarily cited, hence it says 'empty.' The fully conceptualized nature (parikalpita) also has two senses: existent to emotion, but non-existent in principle; here it is shown in terms of principle, hence it says 'non-existent.'
Ninth: 'that which arises' has two senses: 1. arising through the perfuming of the fundamental consciousness (ālaya-vijñāna) by wholesome and unwholesome karma; 2. giving rise to karmic retributions. Because it arises from conditions, it is immediately unarisen; yet wonderfully penetrating this limit, it is called 'skillfully understanding.' Furthermore, some sūtra manuscripts have 'proceeding' (趣), which refers to the cause proceeding to the result, and abandoning the false to proceed to the true.
Tenth: illuminating principle, severing doubt, and transcending the defilements of delusion.

The verse section has eight verses:
The first one versifies the first teaching-gate: within it, the first three lines versify subduing sentient beings; the final line versifies the illuminated dharmadhātu.
In the second: the first half-verse versifies universal observation and subsumption; the next line versifies all dharmas; the bottom line versifies the objective realm, which means taking those who are transformed as the sphere.
In the third: the first half-verse versifies the objective realm of the ocean of sentient beings' minds; the latter half-verse versifies completely causing them to transform.
In the fourth: the first half clarifies that for the sake of which [it is done]; the latter half directly clarifies being able to generate inconceivable love and delight.
In the fifth: the first line versifies causing sentient beings; the next two lines versify reality; the bottom line versifies seeing, and also concludes with the person attaining the Dharma. Regarding reality, 'discriminating' first means investigating—that is, investigating the world as having no intrinsic nature, thus seeing the truth. The next line, that karma and retribution do not perish, means seeing the conventional.
In the sixth: it versifies the latter two teaching-gates out of order: within it, the first half versifies the preceding ninth teaching-gate, which is understandable. The latter half versifies the preceding seventh teaching-gate: the upper line versifies being free of delusion; the bottom line versifies the pure moon, meaning skillful wisdom and cooling purity.
The seventh: conversely versifies the sixth teaching-gate, which is understandable.
In the eighth: the first line versifies the eighth teaching-gate. The remaining three lines versify the tenth: the first two lines versify illuminating and delivering; the bottom line versifies extinguishing doubt. Because it is free from the turbidity of doubt, it is called 'pure seeing.'