大方廣佛華嚴經隨疏演義鈔 18.21

18.21

疏「顯教皆從法空」下，上就事說，此下約表。無有一法不從法界流，無有一法不歸於法界，故從座流還周法界。第五教主難思。疏「前但云佛」下，疏文有二：先彰大意、後「文分」下開章。前中二：先躡前徵起，對前二文：一對標主、二對別明時分；後「謂具十種深廣」下，總答，初答前佛，後「遍於法界成正覺」者，答其成相。

Below the Commentary's statement, "Manifesting that the teachings all emerge from the emptiness of phenomena": above, it was explained in terms of concrete phenomena; from here on, it is in terms of signification. There is not a single phenomenon that does not flow forth from the dharmadhātu, and there is not a single phenomenon that does not return to the dharmadhātu; therefore, flowing forth from the seat, they return to pervade the dharmadhātu. Fifth is the Master of the Teaching being unfathomable. From the Commentary's statement, "Previously it merely said 'the Buddha'," downward, the commentary text has two parts: first it clarifies the overall meaning, and then below "the text is divided" it sets forth the headings. In the former, there are two parts: first, picking up what preceded, it raises a question, responding to the two previous texts—first responding to the identification of the master, and second responding to the distinct explanation of the time. Next, below "It refers to being endowed with ten kinds of depth and vastness," it provides a general answer: first answering regarding the aforementioned Buddha, and then "pervading the dharmadhātu, he attained right awakening" answers the characteristic of his attainment.