法華義疏 6.192

6.192

作無作約行分別，量無量當法分別。據小乘所觀，望後由有無量諦觀可以修作，將後別前故名有作。據大乘所觀，望後更無餘觀可所作，故名無作。量無量者有三種義：一、短長明量無量，短故名有量，長故名無量。二、淺深明量無量，淺名有量，深名無量，如《毘曇》明苦是性有，《成實》明苦是虛假，拆假故空，此二淺故名有量。大乘明苦是夢幻本來寂滅則是佛性，此義甚深故名無量。三、麁細明量無量，總相麁觀名有量，別相細觀名無量。故《涅槃經》言「分別是苦有無量相，非諸聲聞緣覺所知，我於彼經竟不說之」也。

With activity and without activity are distinguished in terms of practice; quantifiable and unquantifiable are distinguished according to the teachings themselves. Based on what is contemplated in the Hīnayāna, looking forward there are still unquantifiable truths and contemplations that can be cultivated and performed; taking what is subsequent to differentiate what is prior, it is therefore called "with activity." Based on what is contemplated in the Mahāyāna, looking forward there is no further contemplation that could be performed, and therefore it is called "without activity." As for quantifiable and unquantifiable, there are three meanings: 1. Clarifying quantifiable and unquantifiable in terms of short and long: being short, it is called quantifiable; being long, it is called unquantifiable. 2. Clarifying quantifiable and unquantifiable in terms of shallow and deep: shallow is called quantifiable, and deep is called unquantifiable. For instance, the Abhidharma clarifies that suffering exists by nature; the Chengshi lun clarifies that suffering is provisional and nominal, and by breaking down the provisional it is empty. Because these two are shallow, they are called quantifiable. The Mahāyāna clarifies that suffering is like a dream or illusion, originally quiescent, which is precisely the Buddha-nature; because this meaning is extremely profound, it is called unquantifiable. 3. Clarifying quantifiable and unquantifiable in terms of coarse and subtle: a coarse contemplation of general characteristics is called quantifiable; a subtle contemplation of specific characteristics is called unquantifiable. Therefore, the Nirvāṇa Sūtra says: "Distinguishing that this suffering has immeasurable characteristics is not something that śrāvakas and pratyekabuddhas can know; I never preached it in those sūtras."