大方廣佛華嚴經疏 50.32

50.32

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.