大乘法苑義林章 7.36

7.36

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.