大方廣佛華嚴經疏 53.6

53.6

第五「無量道」下二門，明五地中行。分二：此門明勝慢對治中行、後門明後二分中行。今初，分二：先總標四門，以此四門同顯道義，義皆無量，類例相從，故總標之。約義須分，故後二屬後。二從「佛子」下別明初門，謂十平等心及隨如道行，皆是菩薩正道所遊路故。以觸境皆如，道無不在，況虛空等十一一無量，道豈有涯？十中，前四各一無量、後四皆佛界無量。語言亦屬眾生，亦是調伏界。無量劫數即豎論無量，餘七橫論無量。虛空亦橫亦豎，法界非橫非豎。虛空法界約無分量，餘八廣多無量兼無分量。二、無量助道，即不住道行勝，及彼果勝中行。以智契如是謂正道，萬行資緣皆為助道。此二合行，名不住道。今以圓融之修無不契如並為正道，皆互相資並為助道，故舉虛空等十不異前章。然正道不隨事轉同稱無量，助道隨事故隨所等事名無邊無盡等。

Under the fifth [heading], the two sections beginning with "immeasurable paths" explain the practice in the Fifth Stage. This is divided into two parts: this section explains the practices within the antidote to superior conceit (adhimāna); the subsequent section explains the practices within the latter two parts. Now, the first has two parts: first, a general indication of the four sections, because these four sections equally reveal the meaning of the path, all meanings are immeasurable, and categories follow one another, so they are indicated generally. Categorized by meaning they must be divided, so the latter two belong to the subsequent [part]. Second, from "Disciples of the Buddha" onwards, it specifically explains the first section, meaning that the ten equal minds and practicing in accordance with the path of tathatā are all routes traversed by the bodhisattva's noble path. Because whatever contact is made with an object is tathatā, there is nowhere the path does not exist; how much more so when space and the rest of the ten are each immeasurable, how could the path have boundaries? Among the ten: the first four are each one immeasurable; the latter four are all the Buddha-realm's immeasurable. Language also belongs to sentient beings, and is also the realm of taming. Immeasurable kalpas discusses immeasurability vertically; the other seven discuss immeasurability horizontally. Space is both horizontal and vertical; the dharmadhātu is neither horizontal nor vertical. Space and the dharmadhātu are regarded in terms of having no measure; the other eight are immeasurable in vast abundance and also have no measure. Second, the immeasurable aids to the path are the superior practices of the unstaying path, and the practices within that superior fruit. Taking wisdom to accord with tathatā is called the noble path; myriad practices providing supporting conditions all serve as aids to the path. When these two are practiced together, it is called the unstaying path. Now, because cultivation of perfect interpenetration has nothing that does not accord with tathatā, all are noble paths, and because all mutually assist, all are aids to the path; hence the enumeration of space and the rest of the ten does not differ from the previous chapter. However, the noble path does not shift with phenomena, equally termed immeasurable; whereas aids to the path follow phenomena, hence according to the phenomena they equal, they are called boundless, inexhaustible, and so forth.