首楞嚴義疏注經 8.204

8.204

聖法因義，故云法界，然有四種：謂事、理、理事無礙、事事無礙。今皆渾為一真法界，故云量滅。此唯性德圓成，於一真界無量可量，故云法界無量。又證性德一一圓滿，成就不可算數邊涯故也。然此十位所有迴向不離三種：謂菩提、實際、眾生也。今此且約向實際說，餘二含攝。此則依真起用，皆為趣向大涅槃界，隨順法界，體用相稱，圓融自在。故《華嚴》云「此菩薩所修願行等法界，如虛空量，盡迴與一切眾生，同向一究竟菩提，故名迴向。」前後諸位非無此義，以約增勝立此名耳。然此諸位皆於一無生忍中隨所發行，義立別名，皆能圓證聖性，不別而別，故分諸位；異而不異，唯是一心。故《涅槃》云「發心畢竟二不別也。」地前既爾，後位可知。前文云「此人即證無生法忍，從此漸修，隨所發行安立聖位。」既言聖位，豈非證耶？

It is called the dharmadhātu in the sense of the cause of noble dharmas. There are four kinds: phenomena (shì), principle (lǐ), unobstructedness between principle and phenomena, and unobstructedness between phenomena and phenomena. Here all are merged into the one true dharmadhātu; hence it says "measures are extinguished." This is solely the consummation of the virtues of the nature: within the one true realm there is no measure that can be measured, hence it is called "immeasurability of the dharmadhātu." Furthermore, it is because one realizes the virtues of the nature to be each and every one consummate, accomplishing an incalculable frontier. However, all dedications across these ten stages do not depart from three kinds: namely, bodhi, the reality limit, and sentient beings. Here it is spoken of provisionally in terms of dedicating toward the reality limit, the other two being implicitly included. This then is activating function based on reality, all for the sake of tending toward the realm of great nirvāṇa, according with the dharmadhātu, substance and function matching each other, consummate and unimpeded. Thus the Avataṃsaka says: "The vows and practices cultivated by this bodhisattva are equal to the dharmadhātu and vast as space, entirely dedicated to all sentient beings, together tending toward the single ultimate bodhi; therefore it is named 'dedication.'" It is not that the stages before and after lack this meaning; it is merely based on predominance that this name is established. Yet all these stages are distinct names established in meaning according to the practices brought forth within the single forbearance of non-arising dharmas. All are able to consummately realize the noble nature: distinct without being distinct, they are divided into various stages; differing without differing, they are solely one mind. Thus the Nirvāṇa Sūtra says: "The initial resolve and ultimate [realization] are not two or distinct." Since it is so before the grounds (bhūmis), the subsequent stages can be understood. The preceding text stated: "This person then realizes the forbearance of non-arising dharmas, and gradually cultivating from this, establishes the noble stages according to the practices brought forth." Since it says "noble stages," how could it not be realization?