請觀音經疏闡義鈔 3.27

3.27

「住此」下，解住城門閫。初釋住字。住此者，謂住實相之地。以無緣大悲遍覆法界，憫念眾生為除三障毒害，故云住也。「城即法界」者，謂法界為城，防涅槃之非，禦生死之故。心性唯一，故云「不二」。含受一切無所隔礙稱門，遍一切處無非門也。佛證此理常住不變，故云「住此門不動」。「令眾生」等者，自既證此理，亦令眾生證此理也。經「門閫」，《三蒼》云「閫，門限也。」「如如即智」等者，謂境即是智，故云如如即智，此智還照於境也。並云如如者，謂智如如於境、境如如於智，即境智不二之稱也。

From "abiding at this" onward, it explains abiding at the threshold of the city gate. First, it explains the word "abiding". "Abiding at this" means abiding in the ground of the true aspect. With unconditioned great compassion universally covering the dharmadhātu, compassionately mindful of sentient beings to eliminate the poisonous afflictions of the three obstacles, it is therefore called abiding. In "the city is the dharmadhātu", it means the dharmadhātu is the city, guarding against the errors of nirvāṇa and defending against the causes of birth and death. The mind-nature is solely one, hence it is called "non-dual". Containing and receiving everything without hindrance is called a gate; pervading all places, there is nothing that is not a gate. The Buddha, having realized this principle, abides constantly and unchangingly, hence it is said "abiding at this gate unmoving". In "causing sentient beings" and so forth: having realized this principle oneself, one also causes sentient beings to realize this principle. In the sūtra's "threshold of the gate", the Sancang says: "The kun is the door threshold." In "suchness is wisdom" and so forth: it means the objective realm is wisdom, hence it is said suchness is wisdom; this wisdom reflects back upon the objective realm. Both being called suchness means wisdom is such to the realm, and the realm is such to wisdom—namely, the designation for the non-duality of realm and wisdom.