大方廣佛華嚴經疏 52.28

52.28

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.