華嚴經探玄記 2.54

2.54

Regarding the thirteenth, the assembly of the Heavenly Kings of the East, there are ten [teaching-gates]. The Sanskrit name is Dhṛtarāṣṭra, translated here as 'Ruler Who Upholds the Realm' (Chiguo zhu), named after his jurisdiction. The height of this deva is half a yojana; his garments are one yojana in length, half a yojana in width, and weigh two quarters. He feeds on amṛta. Fifty human years make one day and night [in this realm]; thirty such days make one month, and twelve months make one year; his lifespan is five hundred such years. This king commands two classes of spirits: the first is gandharva, the second is piśāca. Gandharva is translated here as 'seeking fragrance,' meaning that these musicians seek the fragrance of food and drink from others' houses, immediately going there to make music for them and thus obtain that food; hence the name. They are also called 'eating fragrance,' feeding only on subtle scents. Residing among the ten jewel mountains, they constantly make music for the devas; when their bodies exhibit extraordinary signs, they immediately fly up into the heavens.
Among the teaching-gates:
First: skillfully gathering sentient beings through Dharma music, and also causing them to see the right path and entertain themselves with the joy of the Dharma.
Second: adorned with merit and wisdom, and further endowed with ten kinds of adornment, as explained in the 'Chapter on Clarifying the Dharma.'
Third: with respect to ordinary beings, conforming to the flow generates joy, while falling into ruin generates sorrow; the two vehicles generate joy toward cessation, and generate sorrow toward the flow. Here both are caused to abandon these; consider and infer accordingly.
Fourth: expounding the profound Dharma to eradicate the defilements of the nine fetters, the ten emissaries, and so forth.
Fifth has two aspects: for those wishing to be born in heaven, explaining pure lands to adjust their hopes; for those wishing for the two vehicles, using omniscient wisdom (sarvajñatā) to adjust their hopes.
Sixth: obtaining inexhaustible joy through seeing the Buddha, hence called 'all joys'; cultivating causes based on this can subsume the result, hence called 'treasury.' The result arising in accordance with the cause is called 'correctly abiding'; its beneficial function satisfying feelings is called 'joyful light.'
Seventh: universally showering the pure Dharma throughout the worlds of the ten directions.
Eighth: the perfectly turned body universally responding without end, hence so named. 'Broad wisdom' refers to horizontally spanning the ten truths and vertically covering the five vehicles.
Ninth: 'tree' refers to the bodhi tree. The Buddha using upāya to increase sentient beings' bodhicitta is called 'nurturing trees.' Attaining the fruit is called 'joy'; the superior function is called 'light.'
Tenth: revolving and stirring the ocean of kalpas is an activity of the Buddha's sphere, hence called 'action'; causing sentient beings to witness this, ending suffering and attaining eternal peace, is 'experiencing joy.' Some texts also read 'love and delight,' meaning that witnessing this gives rise to right aspirations; hence the name.

The verse section has ten gāthās, each versifying one teaching-gate.
In the first: the first three lines versify upāya—the first line being many, the next deep, and the last vast; the bottom line versifies gathering sentient beings and entertaining them.
In the second: the first line reveals the essence of the adornment of the Buddha's ocean of merits; the next line clarifies the marks of merit; the latter two lines distinguish the function of merit.
In the third: the first line versifies sentient beings' sorrow and joy; the next line versifies the word 'abandoning'; the bottom two lines clarify the reason for abandoning.
In the fourth: the first half clarifies the conditions capable of eradicating; the next line directly versifies eradicating fetters and emissaries; the bottom line clarifies the cause of eliminating defilements.
In the fifth: the first half subdues through pure lands; the latter half subdues through the wisdom of all modes (sarvākārajñatā).
In the sixth: the first half versifies all joys; the latter half versifies joyful light correctly abiding.
In the seventh: the first half clarifies the beings addressed, which is the locus where jewels rain down, versifying 'all directions'; the latter half clarifies the jewels that rain down. The 'banner' is the name of the heavenly king.
In the eighth: the first half versifies manifesting the wondrous body; the latter half versifies broad wisdom.
In the ninth: the first three lines versify nurturing the trees; the bottom line versifies joyful light.
In the tenth: the first half versifies the practice of the Buddha's sphere; the latter half versifies causing all sentient beings to experience joy.