大方廣佛華嚴經疏 53.6

53.6

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.