大方廣佛華嚴經疏 52.28

52.28

第二、「十種深心」下六門，明第二地中行。於中二：初二門明發起淨十種深心、後四門自體淨。今初，前門自分，直明深心；後門勝進，加以增上。今初，晉經及論皆名直心者，然深心有二義：一於法殷重名深，即樂修善行；二契理名深，深入理故。若語直心，但有後義，正念真如法故。今文具二：初由契理、二由修行。次七廣上契理，後一顯前修行。二增上深心，即勝進，上求增殷重故。十句亦四：初門樂修善行；二標契理；次三成上離疑，一出所因、二彰所入、三成德自在；後五成上積集善根。第二「十種勤修」下四門，明自體淨中行。彼約別地之行，但明於戒，而有三聚。今文分二：初一門通修十度，即攝善法戒，律儀亦在其中。以地相望是修位之首，故特名勤修。晉經名方便，方便修起故。二「決定解」下三門，明饒益有情戒中行。此門總顯智於諸善決起勝解。《地經》約戒但解十善，晉經名樂修，由有決解故樂修習。二解世界、三解眾生，文相並顯。

Second, the six gates beginning with the "ten kinds of profound mind" elucidate the practice in the second stage. Therein are two: the first two gates elucidate arousing the purification of the ten kinds of profound mind, and the latter four gates are the purification of the essence itself. Now, the first: the former gate is of one's own level, directly elucidating the profound mind; the latter gate is superior progress, adding paramount [strength]. In the former, both the Jin translation and the treatises call it the straight mind, yet the profound mind has two meanings: first, earnestness regarding the Dharma is called profound, which is delight in cultivating good practices; second, tallying with noumenon is called profound, because one enters deeply into noumenon. If speaking of the straight mind, it only has the latter meaning, because it correctly mindfully contemplates the Dharma of tathatā. The present text possesses both: first, from tallying with noumenon; second, from practice. The next seven expand on the former tallying with noumenon, and the last one reveals the prior practice. Second, the paramount profound mind is superior progress, because seeking upward increases earnestness. The ten phrases are also four: the first gate delights in cultivating good practices; the second marks tallying with noumenon; the next three complete the former freedom from doubt: first showing that from which it arises, second displaying that which is entered, third perfecting virtues with sovereignty; the latter five complete the former accumulation of kuśala-mūla. Second, the four gates beginning with the "ten kinds of diligent cultivation" elucidate the practice within the purification of the essence itself. In that [treatise], concerning the practice of distinct stages, it only elucidates morality, yet with three clusters. The present text is divided into two: the first gate generally cultivates the ten pāramitās, which is the morality of gathering good dharmas, and the rules of discipline are also included therein. Because in relation to the stages it is the head of the stations of cultivation, it is specially called diligent cultivation. The Jin translation calls it skillful means, because it is cultivated and aroused through skillful means. Second, the three gates beginning with "resolute understanding" elucidate the practice within the morality of benefiting sentient beings. This gate generally reveals wisdom resolutely giving rise to superior understanding regarding all goods. The Daśabhūmika Sūtra, regarding morality, only understands the ten good deeds; the Jin translation calls it delighting in cultivation, because possessing resolute understanding one delights in practicing. Second is understanding worlds, and third is understanding sentient beings; the textual features are all evident.