大般涅槃經義記 5.6

5.6

體相云何？具論聖行，門有無量，今此但說戒、定、智惠以為聖行；《地持》宣說空無相願、滅盡正受以為聖住，聖住猶是聖行義矣，空無相願猶是惠行，滅盡正受猶是定行。具論梵行門亦無量，今此經中說七善法、四無量心以為梵行；《地持》唯說四無量心以為梵住，彼中梵住猶此梵行。天行一種，此中不說，指《雜華經》；《地持論》中宣說八禪以為天住，彼中天住猶此天行。懺悔前罪是其病行，不起後過是嬰兒行。五中，前三明攝善法，後二離過，一一廣釋，備如後文。「當修是五」結勸修習。

What are their essential marks? Discussed comprehensively, the gates of noble practice are immeasurable, but here only morality, concentration, and wisdom are spoken of as noble practice. The *Bodhisattvabhūmi* proclaims that emptiness, signlessness, wishlessness, and the meditative attainment of cessation are the 'noble abiding'; 'noble abiding' still carries the meaning of noble practice: emptiness, signlessness, and wishlessness are simply the practice of wisdom, and the meditative attainment of cessation is simply the practice of concentration. Discussed comprehensively, the gates of brahmacaryā practice are also immeasurable, but now in this sūtra the seven good dharmas and the four immeasurable minds are spoken of as brahmacaryā practice. The *Bodhisattvabhūmi* speaks only of the four immeasurable minds as the 'brahma abiding'; 'brahma abiding' there is just like brahmacaryā practice here. The single practice of divine practice is not explained here, but points to the *Avataṃsaka Sūtra*; in the *Bodhisattvabhūmi-śāstra*, the eight dhyānas are proclaimed as the 'divine abiding'; 'divine abiding' there is just like divine practice here. Repenting prior transgressions is illness practice; not giving rise to subsequent faults is infant practice. Among the five, the first three elucidate the gathering of good dharmas, and the latter two elucidate freedom from faults. Each is explained in detail, fully as in the text below. 'One should cultivate these five' concludes with an exhortation to practice.