大方廣佛華嚴經隨疏演義鈔 63.65

63.65

疏「總中四句皆是正修行故」者，問四中，初一是四地行，何言皆是正修行耶？又後經云「入五地已善修菩提分」耶？答：有二意。一能治之行，必因所治展轉相由，皆是修行。二者四地道品取其淨相，以十淨心而能治之，即入五地。入五地已，菩提分法不取淨相，而非不行，不取而行方能善修故。後十淨雖是所治，隨如道時亦不捨前十淨心也。若遠公云：「皆正修行，是論通難。恐有難云：若此如道取前淨心，淨心復取四地覺分，亦應覺分由三地生。何不取耶？故為此答。答云：此四即是四地已上皆正修行。三地既是世間之法，故不言耳。」亦是一理。

Regarding the commentary's statement that "the four lines in the general section are all correct practice," it is asked: Of the four, the first is the practice of the fourth ground; why then does it say that they are all correct practice? Furthermore, why does the subsequent sūtra say, "Having entered the fifth ground, they skillfully cultivate the factors of bodhi"? The answer is: There are two meanings. First, the practices that serve as antidotes must depend on and proceed progressively from what is countered; thus all are practice. Second, regarding the factors of the path of the fourth ground, one grasps their pure characteristics; countering this with the ten pure minds, one then enters the fifth ground. Having entered the fifth ground, regarding the factors of bodhi, one does not grasp their pure characteristics, yet it is not that one does not practice them; only by practicing without grasping is one able to cultivate them skillfully. Although the subsequent ten purities are what is countered, when according with the path of tathatā, one also does not abandon the previous ten pure minds. As Master Huiyuan said: "'All are correct practice' is the treatise resolving an objection. Fearing there might be the objection: 'If this path of tathatā takes the previous pure minds, and the pure minds in turn take the factors of awakening of the fourth ground, it would also follow that the factors of awakening arise from the third ground—why not take them as well?' Therefore this answer was made. The answer states: 'These four are all correct practices from the fourth ground and above. Since the third ground consists of worldly phenomena, it is simply not mentioned.'" This is also one reasonable interpretation.