大方廣佛華嚴經隨疏演義鈔 72.27

72.27

第三法師成就。於「正顯」中二：初一總科、二「則前」下料揀。於中三：一二分分別、二「又前」下對釋標文、三「於此」下攝位分別。疏「今初先列」下，文三：初總出意、次「初三」下總科、後「一義持」下別釋。然以人望法、十皆所持；約三業中，亦有能所。初三意中；義教所持三是能知身業，三中通能所攝，而初二以正報攝、後一以依報攝；後四口中，七以教攝、八以辯、九十所說深廣。「九無盡樂說深說」者，深約契理，何有盡時？餘可知。

Third, the accomplishments of the Dharma master. In "directly revealing," there are two: first, a general outline; second, from "then the former" onward, analytical discrimination. Within this, there are three: first, discrimination of the two divisions; second, from "also the former" onward, correlating and explaining the thematic text; third, from "herein" onward, discrimination subsuming the stages. In the commentary, from "now first, listing beforehand" onward, the text has three parts: first, generally presenting the intention; next, from "the first three" onward, a general outline; later, from "first, maintaining the meaning" onward, particular explanations. However, viewing the Dharma from the standpoint of the person, all ten are what is maintained; in terms of the three karmic activities, there are also the active and the passive. Within the first three, of the mind: three—what is maintained by meaning and teaching—are the bodily karma of being able to know; among the three, it generally subsumes the active and passive, with the first two subsumed under direct reward and the last one subsumed under circumstantial reward; among the latter four, of speech: the seventh is subsumed under teaching, the eighth under eloquence, and the ninth and tenth under what is expounded, being profound and vast. As for "the ninth, inexhaustible delighted speech, profound exposition": "profound" is with respect to tallying with the principle—how could it ever end? The rest can be understood.