法華文句記 5.31

5.31

一者《華嚴》法相至十，令數圓故。二者欲明三世難思，令理滿故，故須第十。又《華嚴》明非但九世及以平等，而云十種三世，故知前九一一三世，以彼欲明九三秖是九世，九世秖是三世，三世秖是剎那，剎那剎那皆盡過未，此乃長短相攝。今未論之，且約三九相望以論，為引同故，三世若同十方即同，則塵剎皆同，讀者但云剎說眾生說，而不思剎及眾生皆為能說，所被者誰？良由不思眾生剎性，若得此意彼此互明。

First, the doctrinal characteristics of the Avataṃsaka reach ten in order to make the number complete. Second, it intends to clarify that the three periods of time are inconceivable in order to fulfill the principle; hence, the tenth is necessary. Furthermore, the Avataṃsaka explains that it is not merely nine periods of time and equality, but speaks of ten kinds of three periods of time; thus we know that each of the previous nine has three periods of time. Because it intends to clarify that nine and three are just the nine periods of time, the nine periods of time are just the three periods of time, and the three periods of time are just a single kṣaṇa, and kṣaṇa after kṣaṇa completely exhausts the past and future—this is the mutual subsumption of the long and the short. We will not discuss it now, but temporarily discuss it in terms of the mutual perspective of the three and the nine. In order to draw a parallel: if the three periods of time are identical, the ten directions are identical, and then all lands like dust motes are identical. Readers merely say that lands preach and sentient beings preach, without considering that if both lands and sentient beings are those capable of preaching, who are those who are covered? This is precisely because they do not reflect upon the nature of sentient beings and lands. If one grasps this meaning, each illuminates the other.