大方廣佛華嚴經隨疏演義鈔 75.18

75.18

疏「二約圓融」下，疏文自有三意：初一事理無礙義。二「以理融事」下兩門，事事無礙義，前門即法性融通門，第三即緣起相由門。就第三門中，疏文分二：先舉一門、後相即。「既爾」下，例於餘門。於中三：一以即例入；二「異體既爾」下，以異例同；三「一門」下，以門例門。如緣起相由門既爾，無定性門、唯心現等諸門亦然。又相即入既爾，微細相容安立門等亦然。

In the commentary, from "second, in terms of perfect interfusion" below, the commentary's text itself has three meanings: first is the meaning of the non-obstruction of principle and phenomena. Second, the two approaches below "using principle to fuse phenomena" are the meaning of the non-obstruction between phenomena and phenomena; the former approach is the gate of the interpenetration of dharmatā, and the third is the gate of the mutual conditionality of dependent origination. Within the third gate, the commentary's text divides into two: first, presenting one approach; next, "mutual identity." From "since it is so" below, it generalizes to the other approaches. Therein are three: first, using identity to generalize to entry; second, from "since different entities are so" below, using the different to generalize to the identical; third, from "one gate" below, using one gate to generalize to all gates. Just as the gate of the mutual conditionality of dependent origination is so, the gate of the lack of fixed nature, the gate of appearance from mind alone, and so forth, are also like this. Furthermore, just as mutual identity and entry are so, the gate of the subtle and minute mutually containing and establishing, and so forth, are also like this.