大方廣佛華嚴經隨疏演義鈔 2.6

2.6

疏「隱顯俱成，似秋空之片月」者，第六祕密隱顯俱成門。如八九夜月半隱半顯，正顯即隱、正隱即顯，不同晦月隱時無顯、不同望月顯時無隱。以一攝多，則一顯多隱；以多攝一，則多顯一隱。一毛攝法界，則餘毛法界皆隱。餘一一毛互相攝入，隱顯亦然。然其半月，非但明與暗俱，而亦明下有暗、暗下有明。如東方入正定，為一半明；西方從定起，為一半暗。而東方入處，即於東起，如明下有暗；西方起處，即於西入，如暗下有明。故稱祕密隱顯俱成門。

Regarding the commentary's "Concealment and manifestation are simultaneously established, resembling the crescent moon in the autumn sky": this is the sixth approach, the secret and manifest being simultaneously established. Like the moon on the eighth or ninth night, half concealed and half manifest: when precisely manifest, it is concealed; when precisely concealed, it is manifest. It is not like the moon on the last day of the lunar month, when it is concealed without manifestation, nor like the full moon, when it is manifest without concealment. When the one subsumes the many, then the one is manifest and the many are concealed; when the many subsume the one, then the many are manifest and the one is concealed. When a single hair subsumes the dharmadhātu, then the dharmadhātu of the remaining hairs is completely concealed. Every other individual hair mutually subsumes and enters, and their concealment and manifestation are also like this. However, with that half-moon, not only do the bright and the dark coexist, but also beneath the bright there is dark, and beneath the dark there is bright. Just as entering right concentration in the east is one half being bright, emerging from concentration in the west is one half being dark. And the place of entering in the east is immediately where one arises in the east, like dark beneath the bright; the place of arising in the west is immediately where one enters in the west, like bright beneath the dark. Therefore it is called the approach of the secret and manifest being simultaneously established.