大乘法苑義林章 7.36

7.36

第八遊路者，《佛地經》言「大念、慧、行以為遊路。」彼論釋言「若諸如來大念，即是無分別智，由念安住真如理故，無分別智為法性土所遊之路。大慧即是後所得智，分別諸法真俗相故，為二受用及變化路。此二皆有造作淨土增上業用故俱名行，通生淨土故俱名路。或大念行是自利行，內攝記故，是法性土及自受用路。大慧行者是利他行，外分別故，是他受用及變化路。」上說佛已。十地菩薩，大念者聞慧，大慧者思慧，大行者修慧。以此三慧隨其所應親疎相資，為其有漏無漏土路，三慧皆通有無漏故。若變化土，地前三乘亦以三慧為其遊路，二乘修慧亦通無漏，凡夫菩薩唯是有漏為其遊路。

Eighth, paths of movement: The Buddhabhūmi-sūtra says, "Taking great mindfulness, wisdom, and practice as the paths of movement." That treatise comments: "As for the great mindfulness of all Tathāgatas, it is non-conceptual wisdom; because mindfulness securely abides in the principle of tathatā, non-conceptual wisdom is the path traveled in the dharmatā land. Great wisdom is subsequent wisdom; because it differentiates the true and conventional characteristics of all phenomena, it is the path for the two enjoyment [lands] and the transformation [land]. Because both of these have the predominant activity of constructing pure lands, both are called practice; because both lead to the arising of pure lands, both are called paths. Alternatively, the practice of great mindfulness is self-benefiting practice; because it internally retains, it is the path for the dharmatā land and the self-enjoyment land. The practice of great wisdom is practice that benefits others; because it differentiates externally, it is the path for the other-enjoyment and transformation lands." The above explains the Buddha. For the bodhisattvas of the ten grounds, great mindfulness is wisdom derived from hearing, great wisdom is wisdom derived from reflection, and great practice is wisdom derived from cultivation. Through these three wisdoms mutually supporting one another, directly or indirectly according to their stages, they serve as the paths to their sāsrava and anāsrava lands, because all three wisdoms pertain to both sāsrava and anāsrava. In the transformation lands, the three vehicles prior to the grounds also take the three wisdoms as their paths of movement; the wisdom derived from cultivation of the two vehicles also extends to the anāsrava, while for ordinary bodhisattvas, only the sāsrava serves as their path of movement.