華嚴經探玄記 1.121

1.121

十同異圓備義，謂以前九門總合為一大緣起故，致令多種義門同時具足也。由住一遍應，故有廣狹自在也。由就體就用，故有相即相入也。由一攝多時為顯，令一入多為隱，多攝一入亦爾。又就用相入為顯，令就體相即為隱，顯入隱亦然。又異門即入為顯，令同體為隱，同顯異隱亦爾。又由以異門攝同體中相入義，故現微細門也。由異體相入帶同體相入，故有重重無盡帝網門也。由此大緣起法即無礙法界法門，故有託事顯法門也。由此融通自在，今依此法上所辨時法，亦隨此無礙自在，故有十世門也。由此法門同一緣起相帶起故，隨一門必具一切，故有主伴門也。此之一門，於前第三門中以辨義理。上來十義，總是緣起相由門竟。餘門如指歸中說。

Tenth is the meaning of the perfect completeness of identity and difference: because the preceding nine gates are combined into one great dependent origination, they cause multiple aspects of meaning to be simultaneously complete. Because of abiding in the one and pervading and corresponding, there is unfetteredness of broadness and narrowness. Because of approaching in terms of substance and in terms of function, there are mutual identity and mutual entry. Because when the one gathers the many it is manifest, causing the one entering the many to be hidden; the many gathering and the one entering are also like this. Furthermore, mutual entry in terms of function being manifest causes mutual identity in terms of substance to be hidden; manifest entry and hidden entry are also like this. Furthermore, identity and entry of different gates being manifest causes the same substance to be hidden; the same being manifest and the different being hidden is also like this. Furthermore, because different gates gather the meaning of mutual entry within the same substance, the gate of the minute is manifested. Because mutual entry of different substances carries mutual entry of the same substance, there is the gate of Indra's net, layer upon layer without end. Because this dharma of great dependent origination is the unobstructed dharmadhātu dharma-gate, there is the gate of relying on phenomena to manifest the Dharma. Because of this unfettered fusion, the temporal dharmas analyzed based on this dharma also follow this unobstructed unfetteredness, and therefore there is the gate of the ten times. Because these dharma-gates are bound and arise together in the same dependent origination, any single gate necessarily possesses all; therefore there is the gate of host and retinue. This single gate analyzes the meanings in the third gate above. The above ten meanings completely conclude the gate of dependent origination being mutually conditioned. The other gates are as explained in the Zhigui.