大方廣佛華嚴經隨疏演義鈔 11.21

11.21

疏「如教義等有此千門」下，第三以所依法，例能依玄門，亦成千門。謂前以所依體事為首，今以能依玄門為首。謂同時門中，具同時教義、同時事理、同時境智，乃至同時感應，故有十門。同時門中具廣狹等。其廣狹等，有廣狹教義等，故成百門。二廣狹具百，例同時耳。三相容門具百、四相即門具百，乃至第十主伴門具百，故成千門。然其後千不異前千，但互舉為首而成異耳。又前分總別，則同時門中具下九門，下之九門不具同時。今約不相離說，故得九門例前同時亦具九門，成二千門。

In the commentary, from "Just as teaching, meaning, and so forth have these one thousand gates" downward, is the third [section]: taking the based-upon dharmas to draw the analogy to the based-thereon profound gates, likewise forming one thousand gates. That is, previously the based-upon essential phenomena were taken as primary; now the based-thereon profound gates are taken as primary. Namely, within the gate of simultaneity, simultaneous teaching and meaning, simultaneous phenomenon and principle, simultaneous object and cognition, and so on up to simultaneous stimulus and response are possessed; hence there are ten gates. Within the gate of simultaneity, the broad and narrow and so forth are possessed. Those broad and narrow and so forth possess broad and narrow teaching and meaning and so forth; hence they form one hundred gates. Secondly, the broad and narrow possessing one hundred gates is an analogy drawn from simultaneity. Thirdly, the gate of mutual containment possesses one hundred gates; fourthly, the gate of mutual identity possesses one hundred gates; and so on up to the tenth gate of master and companion possessing one hundred gates; hence one thousand gates are formed. However, those latter thousand are not different from the former thousand; they merely take each other alternately as primary and thereby form differences. Furthermore, previously, distinguishing between the general and particular, the gate of simultaneity possessed the nine gates below it, while the nine gates below it did not possess simultaneity. Now, speaking in terms of inseparability, one is able to make the nine gates, on the analogy of the former simultaneity, likewise possess nine gates, forming two thousand gates.