華嚴法界玄鏡 2.54

2.54

釋曰：此第十門，總融前九，近且收三。第八門一望一切，第九門一切望一，今具此二，以一望一切，有第八門四句；以一切望一，有第九門四句。其第七門雖不具四句，而是一切攝一中收，故近收三。言總收九者，九門不出一多故，由其初門理如事故，一可為多；由第二門事如理故，多可為一；二四如理之遍；三五如理之包；二即二而不二；四即不二而二，以不壞相故；三即非廣而廣，五即廣即非廣，亦以不壞相故；六即雙含一多，容遍無礙；七便攝入自在；八含一多交涉；九含攝入自在；十即融成一致。故第十門即同時具足相應門；九即因陀羅網境界門；由第八交涉，互為能所，有隱顯門；其第七門相即相入門；五即廣陜門；四不離一處，即遍有相即門；三事含理事，故有微細門；六具相即廣陜二門；前三總成諸門事理相如，故有鈍雜門。隨十為首，有主伴門，顯於時中有十世門，故初心究竟，攝多劫於剎那；信滿道圓，一念該於佛地。以諸法皆爾，故有託事門，是故十玄亦自此出。

Commentary: This tenth gate comprehensively fuses the preceding nine, and proximately gathers three. The eighth gate looks from the one to all, and the ninth gate looks from all to the one; now possessing both, looking from the one to all there are the four propositions of the eighth gate, and looking from all to the one there are the four propositions of the ninth gate. Although the seventh gate does not fully possess the four propositions, it is gathered within “all take in the one”; hence it proximately gathers three. That it comprehensively gathers nine is because the nine gates do not go beyond the one and the many: because in the first gate principle is like phenomena, the one can be the many; because in the second gate phenomena are like principle, the many can be the one; the second and fourth are like principle’s pervasion; the third and fifth are like principle’s encompassing; the second is two yet not two; the fourth is not two yet two, because characteristics are not destroyed; the third is not broad yet broad; the fifth is broad yet not broad, also because characteristics are not destroyed; the sixth doubly encompasses the one and the many, accommodating and pervading without obstruction; the seventh then has taking in and entering with sovereign ease; the eighth encompasses the mutual involvement of the one and the many; the ninth encompasses taking in and entering with sovereign ease; the tenth fuses them into a single consistency. Therefore, the tenth gate is precisely the gate of simultaneous completion and mutual correspondence; the ninth is precisely the gate of the realm of Indra's net; due to the eighth’s mutual involvement acting mutually as subject and object, there is the gate of concealment and manifestation; the seventh gate is the gate of mutual identity and mutual penetration; the fifth is the gate of the broad and the narrow; the fourth does not depart from a single place yet pervades, having the gate of mutual identity; the third has phenomena encompassing principle and phenomena, hence having the gate of subtlety; the sixth possesses the two gates of mutual identity and the broad and the narrow; the first three together establish phenomena and principle as mutually conforming across all gates, hence having the gate of purity and mixture. Whichever of the ten is made the head, there is the gate of host and companion; manifested in time, there is the gate of the ten periods, so that initial mind and ultimate attainment gather many kalpas into a kṣaṇa, and faith perfected and the Path rounded encompass the Buddha-stage in a single thought. Because all phenomena are like this, there is the gate of relying on phenomena; therefore the ten profundities also emerge from this.