大般涅槃經疏 13.28

13.28

此品列五行名，說三不說二。何者？天行是眾行眾聖之本，其意可見，故遙指雜華。私謂：以雜華中自始之末偏圓菩薩事理行願因果義足，不可卒備，不如指經以令因指往尋，覩彼廣文不逾一理。初住已上天之行故，故名天行。行即天故，故名天行。為天修行，故名天行。因天行進，故名天行。遠指於天，故名天行。有通有別，思之可知。病行前已現說道後自彰，故不說二，但說於三。私云：既不說二，還成現品未有。若爾，應云結前起後。病無病相，結前說常，酬迦葉請。說行因果，起後不然，則云說四不說一也。

This chapter lists the names of the five practices, speaking of three and not speaking of two. Why? Heavenly practice is the root of all practices and all nobles; its meaning is evident, so it refers afar to the Avataṃsaka. Personally I consider: because in the Avataṃsaka, from beginning to end, the principles and phenomena, practices and vows, causes and fruits of the biased and round bodhisattvas are complete, they cannot be fully presented all at once; it is better to point to the sūtra so that, following the pointer to search it out, one contemplates that extensive text without exceeding the single principle. Because it is the practice of the devas from the first abidance upward, it is called heavenly practice. Because practice is itself heaven, it is called heavenly practice. Because one cultivates for heaven, it is called heavenly practice. Because one advances due to heavenly practice, it is called heavenly practice. Because it refers afar to heaven, it is called heavenly practice. There are general and specific aspects, which can be known through reflection. Practice with illness was already manifested and spoken of previously, and will be revealed later on its own; therefore two are not spoken of, and only three are spoken of. Personally I say: since two are not spoken of, it results in them not yet existing in the present chapter. If so, it should be said that it concludes the preceding and introduces the following. The characteristics of illness and non-illness conclude the preceding discussion of permanence, responding to Kāśyapa's request. Speaking of the causes and fruits of practice introduces the following; if not so, one would say that four are spoken of and one is not spoken of.