大乘義章 16.6

16.6

次明所成。修此十六，能成五行。如《成實》說，所謂聖行、梵行、天行、學行、無學行。觀彼氣息念念生滅是故無常，無常故空，空即聖行。又如論釋「氣息名風，風行虛中，虛相復能開導壞相，壞相即空，空即聖行。能生淨天，故名天行。為到寂滅，故名梵行。為得學果，故名學行。為得無學，行為無學行（此三門竟）。」

Next, what is accomplished is explained. Cultivating these sixteen can accomplish five practices. As the Tattvasiddhi states, they are the noble practice (āryacaryā), the pure practice (brahmacaryā), the divine practice (devacaryā), the trainee's practice (śaikṣacaryā), and the non-trainee's practice (aśaikṣacaryā). Contemplating that breath arises and ceases moment by moment, it is therefore impermanent; being impermanent, it is empty; emptiness is the noble practice. Also, as the treatise explains: 'Breath is called wind; wind courses in space; the mark of space can furthermore reveal and lead to the mark of destruction; the mark of destruction is emptiness, and emptiness is the noble practice. Because it can generate birth in the pure heavens, it is called the divine practice. Because it leads to quiescent cessation, it is called the pure practice. Because it attains the fruition of a trainee, it is called the trainee's practice. Because it attains non-trainee [fruition], the practice is the non-trainee's practice.' (This concludes the third gate.)