大方廣佛華嚴經隨疏演義鈔 80.10

80.10

疏「若謂無量即是量故」者，離量有無量故。故《楞伽》云「無心量之心量，我說為心量。」謂以無心量而為是者，而還是心量耳。故「心彌虛」下，上句明無量不礙量，「終日行」句明量即無量。「但涅槃云」下，引證，即第十一經。遠公有二釋：一云辯行所依，謂如來先成之德，修習趣入。亦可五行是其教行，顯性成行是如來行，顯如來性以成行故。意云：此一即是證行證性而成行故。

Regarding the commentary's statement, 'If it is said that the measureless is itself a measure': because away from measure there is the measureless. Therefore the Laṅkāvatāra-sūtra says: 'A mental measure that is free from mental measure, I call a mental measure.' This means that taking being free from mental measure as correct is still just a mental measure. Therefore, below 'the mind becomes ever more empty,' the upper phrase explains that the measureless does not obstruct measure, and the phrase 'acting the entire day' explains that measure is itself the measureless. Below 'Yet the Nirvāṇa [Sūtra] says,' it cites proof, namely from the eleventh fascicle of that sūtra. Master Huiyuan has two explanations: one says it discusses that upon which practice relies, meaning the virtues previously achieved by the Tathāgata, which one cultivates to enter. Alternatively, it is permissible that the five practices are its doctrinal practice, while manifesting the nature to complete practice is the Tathāgata's practice, because it manifests the Tathāgata's nature in order to complete practice. The meaning is: this one is precisely the practice of realization and the nature of realization completing practice.