大方廣佛華嚴經隨疏演義鈔 83.47

83.47

疏「然法含持軌」下，第二得名，先釋法、後「界有」下釋界。於中二：一約理法界、二雙約事理法界。前中，言「梁論十五」者，彼本論云「復次諸佛法界恒時應具有五業。」釋論云「此中明法身業，而言諸佛法界者，欲顯法身含法界五義」等，餘同疏。論下結云「由法身含法界五義，諸菩薩應見法身恒與五業相應，無時暫離其五業，謂除有情災患業」等，上文引竟，然正是此下論文。若世親論，無此五義，但說五業耳。五義可知。

Regarding the Commentary's passage from "However, 'dharma' encompasses holding [its own nature] and serving as a standard" onward: this is the second part, the derivation of the title. It first explains "dharma" and then, from "'dhātu' has..." onward, explains "dhātu". Within this, there are two points: first, in terms of the dharmadhātu of principle; second, in terms of both the dharmadhātu of phenomena and principle. In the former, where it mentions "the fifteenth [fascicle] of the Liang translation of the Treatise [Mahāyānasaṃgraha-bhāṣya]": that root treatise says, "Furthermore, the dharmadhātu of the Buddhas should at all times possess five activities." The commentary says, "Here it explains the activities of the dharmakāya. Saying 'the dharmadhātu of the Buddhas' is intended to show that the dharmakāya contains the five meanings of dharmadhātu," and so forth; the rest is the same as in the Commentary. Concluding below, the treatise says, "Because the dharmakāya contains the five meanings of dharmadhātu, the bodhisattvas should see that the dharmakāya is constantly endowed with five activities, never separated for even an instant from its five activities—that is, the activity of removing the calamities and misfortunes of sentient beings," and so forth. The above text has finished citing this; this is precisely the treatise text that follows here. As for Vasubandhu's treatise, it lacks these five meanings and only speaks of the five activities. The five meanings can be understood.