大方廣佛華嚴經隨疏演義鈔 90.40

90.40

疏「十八」下，即經證無中邊佛平等地，疏中但出功德名耳。無性云「由疑上如來妙智究竟非一非異其相云何，故次明之。」此無中邊等、常無常等皆二邊相。論立名中言方處者，謂諸世界。無分限者，釋無中邊。無中邊言，略有四義：一虛空無中邊，佛德如彼無有分限。二世界無中邊，諸佛十身即於其中，稱世界量平等遍滿。三此法身等於佛地中平等遍滿，無中無邊無有分限。四此法身等遍一切處，為諸眾生現作饒益。然非自性無中邊故，經中明身如摩尼具無量色，即第二充遍一切。然非色非非色為無中邊，即第三四義。其隨現無住，亦第三義及第一義。無分限故，親光詺此為真如相殊勝功德，義亦全同，以其雙非復無住故。

Regarding the Commentary's phrase from "Eighteen" onwards: according to the sūtra, this is realizing the Buddha's equal stage free from middle and extremes; the Commentary merely presents the names of the virtues. Asabhāva says: "Due to doubting how the wonderful cognition of the Tathāgata described above, being ultimately neither one nor different, is characterized, it is next explained." Such things as being free from middle and extremes, permanent and impermanent, are all characteristics of the two extremes. In the Treatise's establishment of the name, speaking of "spatial directions and locations" refers to the world-realms. "Without limitation" explains "free from middle and extremes." The expression "free from middle and extremes" has four meanings in brief: First, space is free from middle and extremes, and the Buddha's virtues are like it, without limitation. Second, world-realms are free from middle and extremes, and the ten bodies of all Buddhas, right within them, equally pervade them in conformity with the measure of world-realms. Third, this dharmakāya and so forth equally pervade within the Buddha stage, without middle, without extremes, and without limitation. Fourth, this dharmakāya and so forth pervade all places, manifesting and acting to benefit all sentient beings. However, this is not because [the Buddha's] own-nature is devoid of middle and extremes; hence the sūtra clarifies that his body is like a mani jewel endowed with immeasurable colors, which corresponds to the second meaning of pervading everywhere. Yet being neither color nor non-color constitutes being free from middle and extremes, which corresponds to the third and fourth meanings. Its manifesting according to [conditions] without abiding also corresponds to the third and the first meanings. Because it is without limitation, Śīlabhadra calls this the extraordinary virtue of the characteristic of tathatā; the meaning is entirely identical, because it negates both [extremes] and furthermore does not abide.