大方廣佛華嚴經隨疏演義鈔 5.9

5.9

疏「更開為十」等者，以三世為三，微塵說為四，毛孔說為五。疏「器及有情各有分圓」下，出為十所以。直語世界說，是器家之圓；若言微塵說，即器家之分。但言有情說，是有情家圓；若云毛孔說，即有情家分。言有情者，即含前佛菩薩聲聞眾生也。疏「此上諸說通三世」者，上之七說並通三世也。謂過去佛說、現在佛說、未來佛說等。疏「故普賢」下，引證。言「如是說等」者，等取下句種種悉了知也，亦等餘文。

As for 'further opening into ten' and so forth in the commentary: taking the three periods of time as three, the preaching of dust motes as the fourth, and the preaching of hair-pores as the fifth. From 'the receptacle and sentient beings each have partial and complete' downward in the commentary sets forth the reason for making ten. Simply speaking of the world preaching is the completeness of the receptacle; if one speaks of dust motes preaching, that is the partiality of the receptacle. Merely speaking of sentient beings preaching is the completeness of sentient beings; if one says hair-pores preaching, that is the partiality of sentient beings. When speaking of sentient beings, it encompasses the aforementioned Buddhas, bodhisattvas, śrāvakas, and ordinary sentient beings. As for 'the above preachings pervade the three periods of time' in the commentary: the above seven preachings all pervade the three periods of time; that is, preaching by past Buddhas, preaching by present Buddhas, preaching by future Buddhas, and so forth. From 'thus Samantabhadra' downward in the commentary cites proof. As for 'preach in this manner and so forth', 'and so forth' includes the following line 'knows all completely', and also includes the rest of the text.