大方廣佛華嚴經搜玄分齊通智方軌 4.9

4.9

第八地者，此下名出出世善法。因此料簡上下諸地、一乘三乘，人天起信生解漸次同異法門。初地中，十願是一乘三乘共行法，信等十法是三乘別行法及人天所依。二地戒行，是三乘小乘人天所依。三地禪定，是三乘小乘人天所習。四地道品等，是三乘小乘所得。五地四諦，是一乘三乘小乘共行法。六地緣生，是一乘三乘小乘共行法。第七地方便雙行等，是大乘所行法。八地九地十地，是一乘大乘所習法。此等若望見聞修證通說即等無別，若約相別論則有此殊分。又諸地調柔果是行門，發趣果是解門，攝報果是報門，願智果是德用門，亦是一乘三乘共行法。以此準之，十地善巧圓通廣攝，故得藏名。故崔光云「《十地經》者，蓋是神覺之玄苑、靈慧之妙宅、億善之基輿、萬度之綱統，理包群藏之祕、義冠眾典之奧。積漸心行，窮忍學之源；崇廣住德，極道慧之府故也。」今此地中，六門同上。

Regarding the Eighth Stage, from here downward it is named the mundane-transcending wholesome dharma. Accordingly, we distinguish the higher and lower stages, the One Vehicle and the Three Vehicles, as well as the dharma gates of gradual similarities and differences in the arising of faith and the generation of understanding among humans and devas. In the First Stage, the ten vows are a practice common to the One Vehicle and the Three Vehicles, while the ten dharmas such as faith are the distinct practices of the Three Vehicles and what humans and devas rely upon. The practice of morality in the Second Stage is relied upon by the Three Vehicles, the Hīnayāna, humans, and devas. The dhyāna-concentration of the Third Stage is practiced by the Three Vehicles, the Hīnayāna, humans, and devas. The factors of the path (bodhipakṣa-dharma) and so forth of the Fourth Stage are attained by the Three Vehicles and the Hīnayāna. The four noble truths of the Fifth Stage are a practice common to the One Vehicle, the Three Vehicles, and the Hīnayāna. The dependently arisen of the Sixth Stage is a practice common to the One Vehicle, the Three Vehicles, and the Hīnayāna. The upāya and dual practice of the Seventh Stage are practices performed by the Mahāyāna. The Eighth, Ninth, and Tenth Stages are practices cultivated by the One Vehicle and the Mahāyāna. If these are spoken of generally in terms of seeing, hearing, cultivating, and realizing, they are equal and without difference; but if discussed in terms of distinct marks, then there are these distinct divisions. Furthermore, in all the stages, the fruit of pliancy is the gate of practice, the fruit of advancement is the gate of understanding, the fruit of received retribution is the gate of retribution, and the fruit of vow-wisdom is the gate of virtuous function; these are also practices common to the One Vehicle and the Three Vehicles. Appraising by this, the ten stages are skillfully, perfectly unimpeded and vastly encompass [all], wherefore they obtain the name 'storehouse'. Therefore, Cui Guang said: 'The Daśabhūmika-sūtra is indeed the mysterious park of spiritual awakening, the marvelous dwelling of luminous wisdom, the fundamental carriage of myriad goods, and the overarching guideline of ten thousand pāramitās; its principle embraces the secrets of all pitakas, and its meaning surpasses the profundities of all scriptures. By accumulating gradual mental practices, it exhausts the source of the study of patience; by exalting and expanding the virtues of the abodes, it reaches the pinnacle of the treasury of the wisdom of the Path.' Now, in this stage, the six gates are the same as above.