觀音玄義記 4.11

4.11

三、修行普。指「行妙」者，彼約大經五行明次不次。且次第五行者，一聖行，謂戒定慧；二梵行，謂慈悲喜捨。此二皆是地前修因行也。三天行，謂初地已上，證第一義天天然之理。由理成行，故名天行。四嬰兒行，謂示同三乘，七方便人所修之行也。五病行，謂示為九道之身，現有三障之相。此二皆是從果起應之行也。不次第五行者，即《大經》云「復有一行名如來行，所謂大乘大般涅槃。」大乘是圓因，涅槃是圓果。今文雖示次第，意在不次，以如來行是修行普。

Third, universality of practice. Directing to "marvels of practice" refers to where the Great Sūtra explains the sequential and non-sequential in terms of the five practices. As for the sequential five practices: first is holy practice, namely morality, concentration, and wisdom; second is pure practice, namely benevolence, compassion, joy, and equanimity—these two are the practices cultivated as causes prior to the bhūmis. Third is heavenly practice, meaning that from the first bhūmi onward, one realizes the natural principle of the supreme heaven; because practice is accomplished by principle, it is named heavenly practice. Fourth is infant-like practice, meaning manifesting identity with the three vehicles, the practice cultivated by persons of the seven expedient stages. Fifth is diseased practice, meaning manifesting bodies in the nine realms, exhibiting the marks of the three obstacles—these two are practices of arising response from the fruit. The non-sequential five practices are what the Great Sūtra states: "There is furthermore one practice named Tathāgata practice, namely the great vehicle and Mahāparinirvāṇa." The great vehicle is the perfect cause, and nirvāṇa is the perfect fruit. Although the present text indicates sequence, the intention rests on the non-sequential, for the Tathāgata practice is the universality of practice.