大方廣佛華嚴經隨疏演義鈔 83.55

83.55

疏「二明能入」下，先別列五門、後「此五」下對前料揀。言「如其次第各入一門」者，一有為法界本有種子差別之法，但在明信。二無為之理性淨妙德皆須明解。三亦有為亦無為法界，事理有異必須雙行。四非有為非無為界，雙遣玄寂唯證方契。五無障礙，非滿不窮，顯義多門。為此別配，取義圓備互遍方周。若無信心，安能見理？況無障礙，無信安窮？

Regarding the Commentary's passage from "Second, clarifying that which is capable of entering" onward: it first lists the five gates separately; then, from "These five..." onward, it analyzes them against the preceding. As for "entering one gate each according to their sequence": first, regarding the differentiated dharmas of the seeds fundamentally present in the conditioned dharmadhātu, it rests solely on clear faith. Second, regarding the purity of nature and wondrous virtues of the principle of the unconditioned, all must be clearly understood. Third, regarding the dharmadhātu of both conditioned and unconditioned, since phenomena and principle differ, one must practice both simultaneously. Fourth, regarding the realm of neither conditioned nor unconditioned, double negation into profound quiescence is only tallied through realization. Fifth, unobstructedness is inexhaustible unless fully perfected, revealing many gates of meaning. For this reason they are matched separately, but grasping their meaning requires that they be fully complete, mutually pervading, and universally encompass all. If one lacks faithful mind, how could one see the principle? How much less could one exhaust unobstructedness without faith?