大方廣佛華嚴經疏 50.20

50.20

第十「佛子至應知自心」下明普遍諸心，釋前二門。即分為二：初正明普遍，釋上無際，念念常成，無際畔故。後「廣大」下總結雙非，釋上遠離二邊住於中道。今初，亦二：先指一心、後「如自心」下例一切心。前中，先標、次徵、後釋。釋云不離者，有二義：一眾生身心，即佛所證故；二全即佛，菩提性故。此即他果在我之因，非約因人自有佛性，此文正顯佛菩提故。後總結雙非，不離不斷。釋有二意：一不離，結上無處不有；不斷，生下無有休息。二不離者，生佛非異故；不斷者，生佛非一，不同眾生可斷壞故。是名入不思議方便法門。是以不得意者，作眾生思，故是不可；設作佛思，是亦不可。即亦不可，非即亦不可，當淨智眼，無取諸情。第三總結，即最後佛子。今依此知，映前十門無幽不盡，離此何有真菩提耶？後偈有六，頌前十門：初二次第頌初二門；次三如次頌六七八；後一通頌四五九十，以同是普現無量義故。其第三門但顯離言，故略不頌。

Tenth, from "O sons of the Buddha, you should know that one's own mind" downward clarifies universally pervading all minds, explaining the previous two gates. This is divided into two: first, directly clarifying universal pervasion, explaining "without boundary" above, because it is constantly achieved thought-moment by thought-moment, having no edge or boundary. Second, from "Vast" downward summarizes both negations, explaining "far removed from the two extremes and abiding in the middle way" above. Now, the first also has two parts: first, pointing to a single mind; second, from "Just as one's own mind" downward taking all minds as analogous. In the former, it first presents, next questions, and then explains. The explanation saying "not separated" has two meanings: first, sentient beings' bodies and minds are themselves what the Buddha realizes; second, they are wholly identical to the Buddha, being of the nature of bodhi. This is the fruit of the other residing in one's own cause, not speaking of a causal person possessing buddha-nature of their own, for this text directly reveals the Buddha's bodhi. Next, it summarizes both negations: neither separated nor interrupted. The explanation has two meanings: first, "not separated" concludes the preceding "nowhere not present"; "not interrupted" gives rise to the following "without rest". Second, "not separated" is because sentient beings and buddhas are not different; "not interrupted" is because sentient beings and buddhas are not identical, unlike sentient beings who can be cut off and destroyed. This is called entering the inconceivable gate of expedient means. Therefore, those who do not grasp the meaning form thoughts of sentient beings, which is unacceptable; even if they form thoughts of the Buddha, that is also unacceptable. Being identical is unacceptable, and not being identical is also unacceptable; one should purify the eye of wisdom and not grasp at conceptual feelings. The third is the overall conclusion, which is the final "O sons of the Buddha". Knowing based on this now, it reflects upon the previous ten gates with nothing obscure left unexhausted; apart from this, how could there be true bodhi? Below there are six verses that praise the previous ten gates: the first two praise the first two gates in order; the next three praise the sixth, seventh, and eighth in order; the last one broadly praises the fourth, fifth, ninth, and tenth, because they share the meaning of universally manifesting the immeasurable. As the third gate merely reveals being beyond words, it is omitted and not praised in verse.