大方廣佛華嚴經隨疏演義鈔 10.37

10.37

疏「亦具後之九門及彼門中所具教等，以是總故」者，此第二明具餘九門，亦釋成總義。若唯具當門，不成總故。而言所具教等者，下九門各有教義理事境智等故。今能具門既全在初門，門門所具居然在此。然九門具教等雖同，於義各別。謂如廣狹門，則十皆廣狹，謂教廣狹、義廣狹、理廣狹、事廣狹等。若相入門，則十皆相入。下七例然。

Regarding the Commentary's line: 'It also possesses the subsequent nine gates and the teachings, etc., contained within those gates, because it is the comprehensive [gate]': this is the second part, explaining its containment of the remaining nine gates, and also explaining the meaning of its comprehensiveness. If it only contained its own gate, it would not constitute the comprehensive [gate]. Saying 'the teachings, etc., contained within them' refers to the fact that each of the nine gates below has teaching and meaning, phenomenon and principle, realm and cognition, and so forth. Now, since the gate capable of containing them is entirely present in the initial gate, what is contained within each gate is naturally present here. However, although the nine gates' containment of the teaching, etc., is the same, in meaning each is distinct. For example, in the Gate of Breadth and Narrowness, all ten are broad and narrow: teaching is broad and narrow, meaning is broad and narrow, principle is broad and narrow, phenomenon is broad and narrow, and so on. In the Gate of Mutual Entrance, all ten mutually enter. The remaining seven are likewise.