大方廣佛華嚴經隨疏演義鈔 72.44

72.44

疏「於中十業」者，以文顯故，疏不指經。若欲指者，二無數下是，三示現下，四開悟下，五周遍下，六滅除下，七隱蔽下，八示一切下，九如是下，十示現下是。疏「若約化相」者，疏但有二：初身光入菩薩色身之頂，但為化相，即上收。下就實約義中，曲復有二：一約相顯實，即諸佛智光入菩薩心頂；二直就實論，自智已圓，當成之果顯在心源，是故結云「果成在己」。「論云」下，引證。「謂菩薩」下，疏釋。言「亦因收果」者，上義佛果，下收菩薩。今菩薩頂收，得佛光耳。上釋迭互攝受入，則下釋平等攝受。

Regarding the commentary's 'Within this, the ten activities': because the text is clear, the commentary does not cite the sūtra directly. If one wishes to point them out: from 'second, innumerably' onwards is one; 'third, manifesting' onwards; 'fourth, awakening' onwards; 'fifth, pervading' onwards; 'sixth, extinguishing' onwards; 'seventh, concealing' onwards; 'eighth, displaying all' onwards; 'ninth, thus' onwards; and 'tenth, manifesting' onwards are the others. Regarding the commentary's 'If according to the aspect of transformation': the commentary has only two: first, the physical light entering the crown of the bodhisattva's physical body is merely the aspect of transformation, which is gathering upward. Below, in considering the real according to principle, there are subtly two again: first, revealing the real through the characteristics, which is the wisdom light of all Buddhas entering the crown of the bodhisattva's mind; second, directly speaking in terms of the real, where one's own wisdom is already perfected, and the fruit to be attained is manifest in the source of one's mind; hence it concludes, 'The fruit is accomplished in oneself.' From 'The treatise says' onwards, it cites proof. From 'This refers to the bodhisattva' onwards, the commentary explains it. When it says 'also the cause gathering the fruit', the above meaning was the Buddha's fruit gathering the bodhisattva downward; here the bodhisattva's crown gathers and receives the Buddha's light. The above explains reciprocal gathering and entering, while the below explains equal gathering and receiving.