大方廣佛華嚴經隨疏演義鈔 24.16

24.16

疏「亦具同時具足等十門及教義等」者，十門可思。但法是所依體。事中一華事，由此華事為理所融，故具十對令同時等。而康藏和尚約義分齊釋成云：「一教義，謂見此蓮華能生解故。二事理華，即是事舉體同真故。三境智華，是所觀同智性故。四行位，是萬行華，隨位別故。五因果，因事之華，覽因成果故。六依正，全是所修，亦能依故。七體用，體同真性，用應機故。八人法，恒覽於人，攝為法故。九逆順，逆同五熱，順十度故。十感應，遍應一切，亦能感故。」

Regarding the commentary's phrase “also endowed with the ten gates such as simultaneous complete containment, as well as doctrine and meaning, etc.”: the ten gates can be contemplated. The Dharma is simply the underlying essence. In phenomena, it is a single flower phenomenon; because this flower phenomenon is interfused with principle, it is endowed with ten pairs, causing simultaneity and so forth. Preceptor Kangzang, according to the demarcation of meaning, explained and established them: “First, doctrine and meaning: seeing this lotus flower can give rise to understanding. Second, phenomena and principle: the flower is a phenomenon whose entire essence is identical to reality. Third, object and gnosis: that which is contemplated is identical to the nature of gnosis. Fourth, practice and stages: it is the flower of myriad practices, distinguished according to stage. Fifth, cause and fruit: the flower of causal phenomena, where viewing the cause brings about the fruit. Sixth, reliance and based: it is entirely that which is cultivated, and is also that which relies. Seventh, essence and function: its essence is identical to the true nature, and its function responds to capacities. Eighth, person and dharma: it constantly observes persons and encompasses them as dharma. Ninth, adversity and compliance: adversity is identical to the five heats, compliance is the ten perfections. Tenth, resonance and response: universally responding to all, it can also resonate.”