法華玄義釋籤 9.24

9.24

三天行者，《涅槃》不釋指在雜華，即《華嚴》也。若《大論》中指《華嚴經》名不思議經，當知並是隨翻譯者取名各別其義不殊，所以彼經從初地已上並是天行所攝。若從初住得二十五三昧，即從此位皆天行攝，經兼二意，故初後更顯。若次第意，至初地時方證無生，於中為三：初約釋名辨位，次「菩薩」下明天行所到，三「天行」下對餘四行以辨有行之由。初文言「道前」等者，道謂自行真實之道，未契實道、真如在纏故名為理，故以地前名為道前；初地已上已證實理，復由此理成於後行，初證已後究竟已前並名道中。由此地行理究竟顯，已顯之理名為道後，自行證後故名道後。今以初地所顯之理，復結成於第二地行，故云「天行」。次文破十重已天行方息。第三文言「慧莊嚴」等者，一一地中皆以中慧莊嚴中理依真修行也。

Third, regarding the divine practice (deva-cārikā): the *Mahāparinirvāṇa-sūtra* does not explain it, but refers to the *Zahua*—that is, the *Avataṃsaka-sūtra*. If in the *Da zhidu lun* the *Avataṃsaka-sūtra* is referred to by the name 'Inconceivable Sūtra', one should know that these are all different names adopted by the respective translators, but their meaning is not different. Therefore, in that sūtra, from the first bhūmi upwards, all are subsumed under the divine practice. If one attains the twenty-five samādhis starting from the first abidance (stage of abiding), then from that rank onward all are subsumed under the divine practice. The sūtra combines both meanings; hence the beginning and the end make this even clearer. If taken according to the gradual meaning, it is only upon reaching the first bhūmi that one realizes non-arising. There are three parts within this [section]: first, distinguishing the stages with reference to explaining the name; second, from 'bodhisattva' onward, explaining that to which the divine practice reaches; third, from 'divine practice' onward, contrasting it with the remaining four practices to explain the reason for possessing these practices. As for the opening phrase 'prior to the Path' and so forth: 'the Path' refers to the real path of one's own cultivation. When one has not yet accorded with the real path and true suchness remains bound [by defilements], it is called 'principle'; hence what precedes the bhūmis is called 'prior to the Path.' From the first bhūmi upwards, having already realized the true principle, one further accomplishes subsequent practices by means of this principle; [the stages] after the initial realization and before the ultimate are all called 'on the Path.' Because the practice of this bhūmi causes the principle to be ultimately manifested, the manifested principle is called 'after the Path'; having realized it in one's own practice, it is thus called 'after the Path.' Now, using the principle manifested in the first bhūmi, it further constitutes the practice of the second bhūmi, and is therefore called 'divine practice.' In the next passage, only after destroying the ten layers does the divine practice cease. In the third passage, regarding 'adorned with wisdom' and so forth: in each and every bhūmi, one adorns the principle of the middle by means of wisdom of the middle, cultivating practice in reliance upon reality.