大般涅槃經義記 5.148

5.148

二淺深分別，小乘法中觀諦淺近，如《毘曇》說苦者實苦，不可令樂，乃至宣說道是實道，更無餘義。又如《成實》說觀四諦假有無性，以為至極，更無餘義。以斯淺近故名有量。大乘法中論其破相窮空畢竟，乃至因緣法相亦無，語其顯實，宣說甚深如來藏性以為諦實，故《勝鬘》云「於聖諦處說如來藏」，以此窮深，故曰無量。

Second, distinguishing by shallowness and depth. In the Hīnayāna Dharma, the contemplation of the truths is shallow and immediate: as the *Abhidharma* says, suffering is real suffering and cannot be made into pleasure, up to proclaiming that the path is the real path, with no further meaning. Furthermore, as the *Tattvasiddhi* says, contemplating the four truths as nominally existent and devoid of self-nature is taken as ultimate, with no further meaning. Because of this shallowness, it is called having measure. In the Mahāyāna Dharma, discussing its refutation of marks, it exhausts emptiness ultimately, to the point that even the dharma marks of causes and conditions do not exist; speaking of its revealing reality, it proclaims the profound nature of the tathāgatagarbha as real truth; thus the *Śrīmālādevī Sūtra* says, "The tathāgatagarbha is spoken of in the locus of the noble truths"; because this exhausts the deep, it is called measureless.