華嚴經探玄記 2.55

2.55

Regarding the fourteenth, the Heavenly Kings of the South, they are named after their jurisdiction, and the rest is distinguished as above. There are ten [teaching-gates]:
First: eradicating arrogance and extinguishing disputes through the power of patience and wisdom.
Second: the ocean of one's own and others' practices is called 'all practices.' Arising from the gate of benevolence, it is called 'becoming manifest.' Furthermore, practices being able to attain the fruit is also called 'becoming manifest.'
Third: the erroneous grasping that the five destinies (gatis) arise from a primordial nature (svabhāva) and so forth. Here it is specifically clarified that the destinies are transformed and manifested by one's own mind, hence called 'right.' Furthermore, adjusting sentient beings to rectify their intentions and inclinations, hence so named. The verse accords with this.
Fourth: the equality of good and evil. 'Equality' is the indeterminate (avyākṛta). Because these three natures are identical to thusness, it is called 'pure.' Furthermore, good is the pure Dharma of nirvāṇa, while evil is the defiled Dharma of saṃsāra; because both are devoid of intrinsic nature, blending and subsuming without obstruction, it is called 'equality'; yet being endowed with nature-virtue, it is called 'pure.' Furthermore, because both good and evil are equally fit to serve as the dharmacakra, it is called 'equality'; the dharmacakra benefiting beings, it is called 'pure.' The verse accords with this.
Fifth: eradicating delusion and seeing the right is called 'fearlessness'; causing eternal separation from suffering is called 'peace and security'; attaining the Buddha's pure wisdom is called 'adornment.'
Sixth: craving moistens saṃsāra, deep and vast like an ocean; the mind of craving blazes fiercely like a roaring fire, like the burning of a heavenly shrine and so forth. The Buddha, illuminating with his body and wisdom, causes it to be extinguished forever, hence called 'eradicating.' Sāla is the place of nirvāṇa where craving is extinguished.
Seventh: the Buddha's body universally responds to all destinies; the lightning light emitted based on the body is called 'illumination'; the thunderous voice raining the Dharma is called 'cloud.'
Eighth: 'universal' means the essence of the light is all-pervading. 'Illuminating' means the function of the light eradicates delusion.
Ninth: pulling out suffering and bestowing joy is collectively called 'great benevolence' (mahā-maitrī); encountering adversity without changing is called 'irreversible'; the gate of benevolence subsuming many virtues is called 'treasury.' Cultivating this across accumulated kalpas, causing it to manifest, is called 'arising.'
Tenth: manifesting bodies throughout the ten directions is called 'arising'; being present in all destinies without coming or going is called 'actions.' Furthermore, gathering sentient beings therein is also called 'actions.'

The verse section has ten gāthās, each versifying one teaching-gate.
In the first: the first three lines versify being able to extinguish contention; the bottom line clarifies the aspects of benefit.
In the second: the first half versifies all practices—the upper line being one's own practice, the lower line benefiting others; the latter half versifies becoming manifest—the upper line being benevolence capable of manifesting practice, the lower line being practice capable of manifesting the fruit.
In the third: rectifying their intentions and inclinations, thus causing joy.
In the fourth: the first half versifies good and evil dharmas, meaning that the Buddha's power manifesting evil makes it difficult to conceive; the next line versifies equality; the bottom line versifies purity.
In the fifth: the first half versifies sentient beings' fearlessness; the next line versifies peace and security; the bottom line versifies adornment, which is pure wisdom.
In the sixth: the first line versifies the ocean of craving; the next line versifies eradicating; the latter half distinguishes the aspects of benefit. 'Jeweled tree' is the name of the deva.
In the seventh: the first line responds to all destinies; the next line, skillfully converting beings, is called 'illumination'; the next line versifies the cloud; the bottom concludes with the person attaining the Dharma.
In the eighth: the first line versifies universal; the next line versifies illuminating; the latter half versifies that which is revealed.
In the ninth: the first line versifies giving rise to great benevolence. Previously it was benevolence, here compassion; the phrasing is interwoven. The next two lines versify irreversibility. Bestowing joy and eliminating suffering are not in vain, hence called 'irreversible.' The bottom line versifies treasury, meaning the production of pure virtues like blossoms opening.
In the tenth: the first half versifies arising in all destinies without coming or going, which is also 'action'; the next line is also 'action'; the bottom line concludes. 'Measureless gates' is the heavenly king. This means entering the Buddha's ocean, hence called 'the Buddha is able to see.'