大方廣佛華嚴經疏 53.9

53.9

第八「十腹」下三門，明第八地中行。以內證無生故，皆約內事明內德圓滿。即分為三：初門明含容清淨德，即彼集地分中無住道清淨等故，及淨忍分中得無生故，亦是得勝行分中離一切貪著等故。世人之腹多含穢惡，今此十中，前六後一明惡無不離、七八九三明善無不積，若能如是，凡即佛腹。二、有十藏，前總舉其腹，今別明五藏。由得勝行諸佛勸起，一念出生含攝成熟無量德故。十中，初三出生三寶；次三成熟三聚，邪定亦有佛性，為未來因故。起悲為緣，《涅槃》云「一闡提人雖復斷善，由佛性力，未來善根還得生長。」即其義也。後四攝授佛果。最後，即一切智也。三、有十心，即五藏之一，最為勝故，五藏主故，即此地能成諸善無功用心。前初地中明心，梵云質多，即慮知心，對身口故；今此梵云纈唎陀耶，此云肉團心，對餘藏故。十中，前六自利，於中初二攝善，一勤、二策；次二破惡，一破緣、二破因；次二成行，一堅、二淨；次二攝生心，一智令悟、二慈拯救。大梵住，即四無量。後二成德，一深、二固。

Eighth, the three gates from "ten bellies" on down explain the practices in the eighth stage. Because one internally realizes the unproduced, these all explain the perfection of internal virtues in terms of internal things. They are divided into three: The first gate explains the virtue of inclusive, pure containment, because in the part on accumulating the stages [in the Daśabhūmika-sūtra] there is the purity of the path of non-abiding and so on, and in the part on pure forbearance one attains the unproduced; it is also because in the part on attaining superior practices one leaves all covetous attachments and so on. The bellies of worldly people mostly contain filth and evil. In these ten here, the first six and the last one explain that there is no evil that is not left behind; the seventh, eighth, and ninth explain that there is no good that is not accumulated. If one can be like this, the ordinary person is just the belly of a Buddha. Second, there are the ten viscera. The preceding generally raised the belly; here it specifically explains the five viscera. This is because by attaining superior practices and being exhorted to arise by all Buddhas, in a single thought-moment one produces, gathers, and brings to maturity immeasurable virtues. Among the ten, the first three produce the Three Jewels; the next three mature the three groupings [of beings], for even those of the wrongly determined group possess the Buddha-nature, which serves as a cause for the future. Raising compassion serves as the condition, as the Nirvāṇa [Sūtra] says: "Although icchantikas have severed their roots of goodness, by the power of the Buddha-nature their roots of goodness will still be able to grow in the future." This is just its meaning. The last four gather and grant the fruits of Buddhahood. The very last is omniscience (sarvajñatā). Third, there are the ten hearts. This is one of the five viscera, being the most supreme, because it is the master of the five viscera. It is the effortless mind of this stage that can accomplish all goods. When the first stage earlier explained the mind, the Sanskrit was citta, which is the mind of thinking and discerning, in contrast to body and speech; here the Sanskrit is hṛdaya, translated here as the physical heart (flesh-mass heart), in contrast to the other viscera. Among the ten, the first six are for self-benefit: within them, the first two gather the good: 1. diligence, 2. encouragement; the next two destroy evil: 1. destroying conditions, 2. destroying causes; the next two accomplish practices: 1. firmness, 2. purity. The next two are minds that gather sentient beings: 1. wisdom causing them to awaken, 2. benevolence rescuing them. The "great Brahma-abiding" means the four immeasurables. The last two accomplish virtue: 1. depth, 2. solidity.