大方廣佛華嚴經疏 50.32

50.32

第十「佛子如來住於」下結歸無住。上來九門，初門多顯其體、餘八皆體用雙明。今此分二：初至實際，通結九門之體；後「為諸眾生」下通結八門之用。隨時示現，正顯於用。本願力故，顯用所因。無有休息，皆窮來際。「不捨」已下明用分齊。誰獨非涅槃，而欲捨之耶？是則初住實際故，不住生死；後不捨眾生故，不住涅槃。由雙住故，能俱不住。前即大智，後即大悲。大悲般若常所輔翼，為無住涅槃。自性涅槃，眾生等有，二乘無學容有前三，唯佛世尊獨言具四，故就無住總以結之，即安住涅槃建大事也。

Tenth, from "Disciples of the Buddha, the Tathāgata abides in" onward, concludes and reverts to non-abiding. In the preceding nine gates, the first gate predominantly revealed the essence, while the remaining eight gates both clearly set forth the essence and the function together. Here, it is divided into two parts: first, up to "reality-limit," generally concludes the essence of the nine gates; second, from "for the sake of all sentient beings" onward, generally concludes the function of the eight gates. Manifesting in accordance with the time directly reveals the function. "By the power of original vows" reveals the cause of the function. Having no rest or cessation means in all cases exhausting the bounds of the future. From "does not abandon" onward clarifies the scope of the function. Who alone is not nirvāṇa, such that one would wish to abandon them? Thus, because he initially abides in the reality-limit, he does not abide in saṃsāra; because subsequently he does not abandon sentient beings, he does not abide in nirvāṇa. Because he abides in both, he is able to abide in neither. The former is great wisdom; the latter is great compassion. Great compassion and prajñā constantly assist and flank each other to constitute non-abiding nirvāṇa. The nirvāṇa of original nature is possessed equally by sentient beings; the unlearners of the two vehicles may possess the first three; but only the Buddha, the Bhagavat, is uniquely said to possess all four. Therefore, based on non-abiding, it is collectively concluded, which is precisely abiding securely in nirvāṇa to establish the great undertaking.