大方廣佛華嚴經疏 53.9

53.9

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.